ad Algesiam Joh Aeâ—â—ran apud so Manl. loc com that the words after Wherefore to vers 12. should be enclosed with a parenthesis and then the sense is clear If Hierome and Egranus had observed so much in this and other places they would not so sharply have censured St Paul for his obscurities and incongruities and lame senses and sentences Verse 8. Harden not your hearts Some hearts are so hard that neither Ministery nor misery nor miracle nor mercy can possibly mollifie them Such an heart is in some respects worse then hell And if God broke Davids bones for his adultery and the Angels backs for their pride the Lord if ever he save any will break his heart too Verse 9. Tempted me God must be trusted but not tempted as he is when men 1. Question and awake his power 2. Limit the holy one of Israel and presume to prescribe to him set him a time c. 3. Neglect the use of means and serve not his providence Verse 10. I Was grieved The Hebrew text hath it I was nauseated and ready to rid my stomack at them to spew them out of my mouth They do alway erre They must needs erre that know not Gods waies Yet cannot they wander so wide as to misse of hell Verse 11. They shall not enter This the Apostle propounds to the unbelievers of his time that they may beware Alterius perditio tua sit eautio Seest thou another suffer shipwrack Look well to thy tackling Verse 12. In departing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelity is the mother of apostacy as in Cranmer but worse in John Dudley Duke of Northumberland in Queen Maries daies who being brought to the scaffold on Tower-hill and having promise of life if he would recant his profession dastard like forsook his master and exhorted the people to the Romish religion Speeds Chron. Which his death-Sermon afterwards came forth in print by authority Verse 13. But exhort one another A speciall preservative from apostacy See my Common-place of Admonition and my Treatise on Mal. 3.17 Lest any of you be hardened Continuance in sin hardeneth the heart and gradually indisposeth it to the work of repentance Qui non est bodiè c. There is a deceitfulnesse in sin a lie in vanity Jon. 2.8 Verse 14 For we are made par takers Christs consorts coheyrs with him Rom. 8.17 This we are in present if we persevere to the end The beginning of our confidence Gr. Of our subsistence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance that is of our faith Heb. 11.1 whereby we subsist and become sons of God as Ambrose expounds it Verse 15. Whiles it is said so To you now as it was said to them of old vers 7. We must see our own names written on every precept promise example c. Hos 12.4 There God spake with us To day if ye Will hear c. The negligent spirit cries Crâ— Domino To morrow Lord. In crastinum seria But who can tell what a great-bellied-day may bring forth Either space or grace may be denied God may leave men under his Ordinances as rocks in the midst of rivers as blinde at noon-day Verse 16. Howbeit not all Yet all fell in the wildernesse save Joshua and Caleb Good men are oft wrapt up in a common calamity The righteous perisheth Isa 57.1 so the world thinketh But whether they live they live unto the Lord or Whether they die they die unto the Lord c. The good corn is cut down together with the tares but to another and to a better purpose Rom. 14.8 Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose carcases fell Gr. Whose members joints limbs Cadavera à cadendo O that we could make that use of their disaster that Waldus the French Merchant father and founder of the Waldenses did of that sad sight that befell him For walking in the streets and seeing one fall suddenly dead he went home and repented of his Popish errours and profane courses Verse 18. To them that believe not Or That will not be perswaded uncounsellable persons that acquiesce not in wholsome advice Verse 19. Because of unbelief A bloudy sin Job 3.19 No sin will gripe so in hell as this The devil will keep holyday there in respect of unbelievers CHAP. IIII. Verse 1. Let us fear WIth a fear not of diffidence but of diligence See the Note on Phil. 2.12 and on 1 Cor. 10.12 Lost a promise Some render it thus Lest we should seem to fall short of the promise that is left us c. But where is that promise left us may some say It is closely couched in the former commination Chap. 3.18 God sware that unbelievers should not enter and therefore intimates a promise that believers shall enter A Bee can suck sweet honey out of bitter thyme so cannot a Flie do To come short of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To come lag and late when the gate is shut the draw-bridge taken up as those foolish Virgins or as lazy race-runners or as those that come a day after the fair an hour after the feast and so are frustrated Verse 2. The Word preached Gr. The Word of hearing i. e. The promise that fell from the Preachers lips into their ears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nescio quid divinum in auscultatione est saith one I know not what divine businesse there is in hearing but sure I am that what we hear doth more deeply affect us and more firmly abide with us and stick by us then what we reade In them that heard it In their hearts as in so many vessels Faith and the promise meeting make a happy mixture a precious confection Verse 3. For we Which have believed Believers and they only have heaven afore-hand in pretio in promisso in primiti is in the price that was paid for it in the promise of it which is sure-hold and in the first-fruits the graces of the spirit which are as those grapes of the land of Canaan Verse 4. And God did rest Here the Apostle sheweth what that rest of believers is Not that seventh-seventh-daies rest vers 5. nor that other rest Psal 95. meant of the Land of Canaan but another and better typified in both those viz. A spirituall resting from our own works or sins so as God resteth in his love to us Zeph. 3.17 and we sweetly acquiesce in our interest in him Psal 116.7 Verse 5. If they shall enter q. d. Then never trust me more Yet Ambrose here taketh the words for a forcible affirmation q. d. Si introibunt benè habebunt Verse 6. Seeing therefore it remaineth This is a deduction from the former text of the Psalmist Such as is that of our Saviour Mat. 22.32 from Ex. 3.6 And such inferences rightly drawn are the very word of God 1 Cor 7.10 Verse 7. After so long a time Four hundred years almost passed between Joshua's and Davids daies Davies to day was not Joshua's to day
nor Nestorius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So religious were the old Bishops that they would not alter or exchange a letter or a syllable in these fundamentals Every particle of truth is precious and not to be parted with Verse 12. Wood hay stubble Rhetoricall strains philosophicall fancies that tend not to edification There are that together with the gold silver and ivory of sound and savoury truths have as Solomons ships had store of apes and peacocks conceits and crotchets Now if he that imbaâ—eth the Kings coyn deserve punishment what do they that in stead of the tried silver of divine truths stamp the name and character of God upon Nehushtan their own base brazen stuff Verse 13. For the day shall declare it That is The light of the truth or time the father of truth or the day of death when many recognize and recant their errours shall shew them their sinne Verse 14. If any mans work abide Errour as glasse is bright but brittle and cannot endure the hammer or sire as gold can which though rub'd or melted remains firm and orient Verse 15. He shall suffer losse Of his work his laborious losse of time and of some part of hâ—s wages Yet so as by fire Not of Purgatory a Popish fiction but of the holy Ghost Or as one interprets it like unto them who save themselves naked out of the fire without carrying away any of their goods so his person shall be saved but he shall not have the reward of a well qualified Minister Verse 16. Ye are the temple of God Not Gods building only as vers 9. but his Temple A mud wall may be made up of any thing not so the wals of a Temple or Pallace that must have other materials And that the Spirit of God c. Next to the love of Christ in dwelling in our nature D. Sibbs â— Eph. 9.30 we may wonder at the love of the holy Ghost that will dwell in our defiled souls Let our care be to wash the pavement of this temple with our tears to sweep it by repentance to beautifie it with holines to perfume it with prayers to deck it with humility to hang it with sincerity Delicata res est spiritus Dei The holy Ghost will dwell in a poor so it be a pure house Religion loves to lie clean as was a grave speech of an ancient Saint Verse 17. Which temple ye are Man is Gods temple God mans altar Demosthenes could say That mans heart was Gods best and most stately temple Iustitiâ verecundiâ observantiâ legum communitum Contra Aristog Verse 18. Let no man deceive himself Bis desipit qui sibi sapit Consily satis est in me mihi said she in the Poet. Arachne ap Ovid. Metam Nothing so easie as to over-ween Let him become a fool Let him come to the well with an empty pitcher Intùs existens prohibet alienum Agur if a man may believe him is more brutish then any man Pro. 30.2 3. See there how he vilifies yea nullifies himself before God So did blessed Bradford as appears by the subscriptions of many of his letters Act and Mon. fol. 1507. Verse 19. He taketh the wise Those naturall bruit beasts made to be taken and destroied 2 Pet. 2.12 God takes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes fools of them Verse 20. Of the wise Such as excell in naturall gifts that are the choisest and most picked men The Psalmist saith only of men Ps 94.12 Verse 21. Let no man glory in men That is that they are such an ones schollars or followers seeing the Church is not made for them but they for the Church Verse 22. All are yours Though not in possession yet in use or by way of reduction as we say the worst things are Gods childrens and in reversions those best things above Verse 23. And ye are Christs We hold all we have in Capite tenure in Christ From Christ therefore let us take our denomination The name of Jesuites savoureth of blasphemous arrogance CHAP. IIII. Verse 1. Let a man so account QVasi dicat Though we are yours as Chap. 3.22 devoted to the service of your faith yet are we not to be slighted but respected as Christs high stewards Ministers of Christ Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnder-rowers to Christ the Master-pilot helping forward the Ship of the Church toward the haven of heaven Stewards of the mysteries Dispensing all out of Gods goods and not of our own setting bread and salt upon the table that is preaching Christ crucified what ever else there is Verse 2. That a man be sound faithfull Giving every man his due proportion of fit food Mat. 24.45 not as he in the emblem that gave straw to the dog and a bone to the asse Verse 3. But with me it is c. A good Minister reviled may reply as once a Steward did to his paâ—â—onate Lord when he called him knave c. Your honour may speak as you please but I believe not a word that you say for I know my self an honest man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fâ—sl lib 22 cap. 34. Dio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Act. and Mon. fol. 1356. Non curo illos censores qui vel non intelligendo reprehendunt vel reprehendende non intelligunt saith Augustine Augustus did but laught at the Satyres and buttoniers which they had published against him Severus the Emperour was carefull of what was to be done by him But carelesse what was said of him Doc well and hear ill is written upon heaven gates said Mr Bradford the Martyr Thou art an hereticke said Woodroofe the Sherifte to Mr Rogers the protomartyr in Queen Maries daies That shall be known quoth he at the day of judgement Some men slatter me Polic epist l. 3. ep 24. saith Politian some others slander me I think neither the better nor the worse of my self for that no more then I think my self taller or lower for that my shadow is longer in the morning and shorter at noon Verse 4. Yet am I not c. Paul a chosen vessel but yet an earthen vessel knew well that he had his cracks and his flaws which God could easily finde out Verse 5. Vntill the Lord come Tot argumenta quot verba saith Paraeus Every word here hath it's weight There shall be a resurrection one day of names as well as of bodies let that stay us when belied or misreported Verse 6. I have in a figure c. i. e. I have represented and reprehended your partialities under our own names when I brought you in saying I am of Paul and I of Apollos c. 1 Cor. 1.12 For the heads of your factions were your own ambitious Doctors whose names yet I spared and took the busines upon my self and Apollos for your sakes Verse 7. For who maketh thee He directeth his speech to those Theologi gloriae as Luther
wife and all this by papall dispensation The Papists themselves write with detestation that in Rome a Jewish maid might not be admitted into the Stews of whoredome Espenc de continen l. 3. cap. 4. unlesse she would be first baptized That one should have his father wise Ethelbald King of West-Saxons with great infamy marrying his fathers widdow Judith enjoy'd his kingdom but two years and a half Daniel hist of Ergl 1 2. Verse 2. And ye are puffed up And yet ye are puffed up so Piscator reads it viz. with your spirituall gifts and your brave teachers whereas you have more cause to be cast down for your other mens sins now made yours because unlamented by you And have not rather mourned That any of you should incur the censure of excommunication at which time they did anciently fast and lament Verse 3. Have judged already c. q. d. I by mine Apostolicall authority do excommunicate him And yet how fiercely doth learned Erassus contend with Calvin and Beza about Excommunication denying the Church any such power Verse 4. With the power of our Lord Promised Matth. 18.18 19 20. This makes it to be a heavy case to be rightly excommunicated Indeed it may fall out that Jonas shall be cast out of the ship when Cham shall be reserved in the Ark. Your brethren that hated you that cast you out for my names sake said for a pretence let the Lord be glorified but he shall appear to your joy and they shall be ashamed Isa 66.5 When the sentence of Excommunication began with In â—omine Domini to be read against a certain Martyr he cried out as well he might You begin in a wrong name And another of them Act. and Mon. sol 1862. together with his five fellow-sufferers did formally excommunicate their persecutours Verse 5. To deliver such an one to Satan That he may learn not to blaspheme that is not to cause others to blaspheme or speak evil of the good way of God for his stagitious courses Verse 6. Your glorying is not good It is the height of wickednesse to glory in wickednesse as Lamech Gen 4. and Alexander Pheraeus who consecrated the Javelin Plato wherewith he had slain Polyphron Protagoras boasted that he had spent fourty years in corrupting of youth Mark Antony vomited out a book concerning his own ability to eat and drink much Joannes a Casa Act. and Mon. 1517. Dean of the Popes chamber wrote a Poem in commendation of his own beastly sin of Sodomy And Stokesly Bishop of London in King Henry 8. time lying at point of death rejoyced Ibid. â—025 boasting that in his life time he had burned fifty heretikes that is good Christians A little leaven leaveneth c. One spoonfull of vinegar will soon tart a great deal of sweet milk but a great deal of milk will not so soon sweeten one spoonfull of vinegar Verse 7. As ye are unleavened viz In part sanctified Every new man is two men Many a one that is merry in company hath a shrew at home so have the best their inward troubles The comfort is that God overlooks our involuntary infirmities and accounts us unleavened when yet there is much still to be purged out The leper when his leprosie began but to heal was pronounced clean because then he went on still to heal and his leprosie to shale off Verse 8. Let us keep the feast The benefits we receive by Christ should crown the Kalendar or our lives with continuall feastivals Yea make us everlastingly merry at our convivium juge of a good conscience Diogenes could say Plut. That a good man keeps every day holy-day And the Jews were bound to rejoyce at all their feasts Eat therefore thy meat with joy and drinke thy wine with gladnesse sith God now accepteth thy works Eccles 9.7 Verse 9. Not to company with fornicatours Dion Chrisostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Corinthus was the most luxurious and lascivious City in the world Lib. 8. Strabo saith that Venus had a most stately Temple there that was kept by above a thousand beautifull curtisans Another saith that it was the brothel-house of Greece and a most filthy Mart-town of abominable lusts Molin Anat. Arâ—â—inianis Verse 10. Yet not altogether c. Here he lets them know that in that former Epistle not extant now he meant not that they should wholly sever themselves from those wicked that are yet without the Church for that they cannot do but from profligate professours discinct Christians that they may be ashamed Verse 11. Not to keep company Gr. Not to be mingled with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rivers of Peru after they have run into the main sea yea some write 20. or 30. miles they keep themselves unmixed the salt water so that a very great way within the sea men may take up as fresh water Abbots Geog. 331. Blunts voy p. 10. as if they were near the land So at Belgrade in Hungary where the Danuby and Sava two great rivers meet their waters mingle no more then water and oil c. We must so converse with the wicked as that we commingle not by holding any needlesse society with such no not with him that is called a brother but belies his profession Yet still must we perform to such though excommunicated offices of charity naturall and civill duties as those of parents toward their children of children toward their parents and the like Verse 12. Them also that are without These come not under the verge of Church-censures Revel 22.15 Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore put away Gr. Ye will put away q. d. I hope you will though hitherto ye have not Soft words and hard arguments do soonest prevail Especially when we reprove or admonish not in our own but in Gods words as here the Apostle doth out of Deut. 13. Some warmth must be in a reproof but it must not be scalding hot Aegros quos potus fortis non curavit ad salutem pristinam aqua tepens revocavit saith Gregory They that could not be cured with strong potions have been recovered with warm water CHAP. VI. Verse 1. Goe to law before the unjust ALl unbelievers are 1. Void of Christs righteousnesse imputed 2. Of true civill righteousnesse as being self-seekers in all 3. They oppresse the Saints and draw them before the judgementâ—â—ats Jam. 2.6 And not before the Saints Christians first brought their causes before the Bishops to be judged And hence grew their power as Paraeus noteth which the Christian Emperours first would not and afterwards could not take away from them This raised Papacy and Prelacy to such an height they would be Princes as well as Bishops Verse 2. Shall judge the world That is The wicked called the inhabitants of the earth and of the sea Revel 12.12 in opposition to the Burgesses of the new Jerusalem Phil. 3 20. And let this comfort
ambitious of slavery of beggery v. 9. How many have we at this day that rejoyce in their bondage and dance to hell in their bolts Verse 22. For it is written It was enough of old to say It is written there was no need to quote Chapter and verse as now Men were so ready in the Scriptures they could tell where to turn to any thing at first hearing Verse 23. Was born aster the flesh In an ordinary way as all others are for Hagar was young and Abraham not old Was by promise i. e. By a supernaturall power by a divine miracle Verse 24. Which things are an allegory That is they signifie or import an allegory or they being the things that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represented and typed out the things that they were not So did the brazen serpent the deluge the red sea c. As for those allegories gories of Origen and other wanton wits luxuriant this way what are they else but Scripturarum spuma as one calleth them Scripture-froth Verse 25. For this Agar is mount The Arabian call Mount Sina Agar Twice Hagar sled thither Gen. 16. and 21. it being in her way home to Aegypt From her the Arabians are called Hagarens and since for more honour sake Saracens of Sarah Hagars mistresse Answereth to Jerusalem That is to the Jewish Synagogue born to bondage as Tiberius said of the Romans that they were homines ad servitutem parati Verse 26. But Jerusalem which is above that is the Christian Church the heavenly Ierusalem the Panegyris and congregation of the first-born whose names are enrolled in heaven Heb 12.23 The Hebrew word for Ierusalem is of the Duall number to show AmamainCoronide say the Cabalists that there is an heavenly as well as an earthly Ierusalem and that the taking away of the earthly was intimated by the taking away of the letter jod out of Ierushalaim 2 Sam. 5.13 Verse 27. Far it is written When these testimonies of the old Testament are thus cited in the new it is not only by way of Accommodation but because they are the proper meaning of the places Verse 28. Now we brethren as Isaac This the Jews to this day will not hear of but call us Maâ—zer Goi bastardly Gentiles Verse 29. Persecuted him By cruell mockings and reall injuries challenging the birth right and deriding the Covenant c. The Papists made way for their great project of perdition in 88. by dividing the people here under the rearms of Protestant and Puritan George Abbots â—of to D. Hiss 3 real and provoking them thereby to reall and â—unâ—uall both hate and contempt Even so it is new And to also it is now may we say at this day For what do Papists persecute us for else but because we reject their justification by works They poisoned their own Cardinall Contarenus for that he declared himself found in this point by a book that he set forth some four years afore the Councell of Trent Verse 30. Shall not be beirs No justitiary can be saved A Papist cannot go beyond a reprobate Pur us puâ—us Papistanon potest servani Rev. 19.21 Verse 31 We are not children c. q. d. We are in a farre better condition then Legalists I have blessed Ismael faith God twelve Princes shall be beget but my Covenant will I establish with Isaac Gen 17.20 21. And such honour have all his Saints CHAP. V. Verse 1. Be not again entangled AS oxen tied to the yoke Those that followed Iudas Galileus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5.37 chose rather to undergo any death then to be in subjection to any mortall If civil servitude be so grievous Ioseph 1.18 c. 2 what ought spirituall to be Those poor misled and muzled souls that are held captive in the Popes dark dungeon have an ill time of it Ever since being reconciled to the Roman Church I subjected my self and my Kingdoms said King Iohn of England to the Popes authority never any thing went well with me Nulla mihiprospera sed omnia asversa evensrunt but all against me Verse 2. Behold I Paul q. d. As true as I am Paul and do write these things Christ shall profit you nothing For he profits none but those that are found in him not having their own righteousnesse which is of the law but that which is through the faith of Christ the righteousnes which is of God through faith Phil. 3.9 As Pharaoh said of the Israelites they are intangled in the Land the wildernes hath shut them in Exo. 14.3 So may it be said of Pharisaicall and Popish Justiciaries they are entangled in the fond conceits of their own righteousnesse they cannot come to Christ A man will never truly desire Christ till soundly shaken Hag 2.7 Verse 3. That he is a debtour viz. If he be circumcised with an opinion of meriting thereby Christ will be our sole Saviour or none he will not mingle his precious bloud with our pâ—â—ddle-stuff Verse 4. Christ is become of none effect Woe then to Popish merit-mongers William Wickum founder of New-colledge Parcâ—bist pro. fan medul D Vsher on Eph. 4.13 though he did many good works yet he professed he trusted to Jesus Christ alone for salvation So did Charles the fife Emperour of Germany So did many of our fore-fathers in times of Popery Ye are fallen from grace It cannot hence be concluded that the Apostle speaks conditionally and it may be understood of the true Doctrine of Gods free-grace Verse 5. Erigito scalam Acesi solâ—â—â—stendito For we through the spirit We Apostles hope for righteousnesse by faith If you will go to heaven any other way you must erect a ladder and go up alone as Constantine said to Acesius the Novatian heretike Verse 6. Neither circumcision Unregenerate Israel is as Ethiopia Amos 9.7 But faith that worketh Iustificamur tribus modis Effectivè à Deo apprehensivè à fide declarativè ab operibus Faith justifies the man and works justifie faith Verse 7. Ye did run well Why do ye now stop or step back Tutius recurrere Reusner Symb. quam malè currere was the Emperour Philips symboll Better run back then run amisse for in this case He that hasteth with his feet sinneth Prov. 19.2 But to run well till a man sweats and then to sit down and take cold may cause a consumption Verse 8. This perswasion Sectaries and seducers have a strange art in perswading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos 2.4 And although we thinke our selves able enough to answer and withstand their arguments yet it is dangerous dealing with them The Valentinian heretikes had a trick to perswade before they taught Arrius could cogge a die Tertullian and cozen the simple and needlesse hearer Verse 9. A little leven viz. Of false doctrine Mat. 16.6 See the Note there Verse 10. But he that troubleth you That heresiarch or ring-leader of the faction the Beast
here to relate Sed exorto Evangelij jubare sagaciores ut spero principes ad nutum Romani Orbily non solvent subligacula saith one Verse 5. Remember ye not Satan usually hides from us that which should help us But as the soul should be as it were an holy Ark so should the memory be as the pot of Manna preserving holy truths for constant use Verse 6. What with holdeth c. viz. The Roman Empire which had its rise raign and ruine whereupon the Popedome was founded and grew to that excessive greatnesse that it laboured with nothing more then with the weightinesse of it lest Verse 7. Doth already work In those ancient Apostates and Antichrists S. â—ohn complaineth of Tertullian condemneth the Bishops sprouting ambition in these words I hear that there is a peremptory edict set forth alate Pontisex scilicet maximus Episcopus Episcoporum dicit This he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus saith the chief-Priest the Bishop of Bishops c. Odi fastum illius Ecclesiae saith Basil Vehicalis insidentes circumspecte vessiti epulas curantes prosu at c. I hate the pride of that Western Church Ammiaâ—us Marcellinus a Heathen Historian sharply taxeth the roman Bishops of his time for their pride and prodigality How stifly did Gregory the great oppose Iohn of Constantinople for affecting the title of Universall Bishop And yet how basely did the same Gregory collogue with Phocas the Emperour that himself might be so stiled Zonaras This Phocas a wilde drunken bloâ—â—y adulterous tyrant advanced the Bishop of Rome Gregories successour to the primacy and was therefore slaughtered by Heracliut who cut oft his wicked hands and feet and then his genitals by piece-meal Vntill he be taken out of the Way That is The Roman Emperour have removed his seat to Constantinople that Româ— may become the nest of Antichrist In mari bistor Ioannes de Columna writeth That Otho Emperour of Germany thought to have â—uated himself at Rome as former Emperours had done and began to build him there a stately palace But at the earnest importunity of the Romans he gave over that design the like had been attempted 300 years before by Constans nephew to Heraclius Theophanes Zonaras â—iâ—â—enuâ— Genebr Chron. but could never be effected This was by a singular providence of God saith Genebrard a Popish Chronologer that the kingdome of the Church prophecied of by Daniel might have it's seat at Rome If he had said that the kingdom of Antichrist prophecied of by S. Paul and S. Iohn might have it's seat in that City seated upon seven hils he had said the very truth he had hit the nail one the head Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then shall that wicked Gr. That lawlesse yokelesse masterlesse monster to whom in the Councel of Lateran 1516. one year only before Luther stood up to reform there was granted plenary power over the whole Church which was never setled upon him in any former Councel Pope Nicolas the first said Dist 96. That he was above law because Constantine had stiled the Pope God But the very glosse derides him for this inference With the spirit of his mouth i.e. With the evidence of his word in the mouths of his faithfull Ministers Vide catalogum Testium veritatis Bellarmine confesseth to his great grief Lib 3 de Papa Rom cap. 11. that ever since the Lutherans have declared the Pope to be Antichrist his kingdom hath not only not increased but every day more and more decreased and decaied With the brightnesse of his coming At the last day The holy City shall they tread under foot fourty and two moneths Rev. 11.2 that is as some compute it till the year of grace 1866. But that 's but a conjecture Verse 9. After the working of Satan Who as Gods ape works effectually in his and by his agents upon others By corrupt teachers Satan catcheth men as a cunning fisher by one fish catcheth another that he may feed upon both And lying wonders The devil is ashamed saith the Jesuite Gretser to confirm Luthers doctrine by miracles But he that now requireth miracles to make him to believe is himself a great miracle saith Austin Verse 10. And with all deceivablenesse Popery is nothing else but a great lie a grand imposture a farrago of falsities and heresies It is not without cause that the Centurists say Cent. 10. cap. 11 That all the old heretikes sled and hid themselves in the Popish Clergy Because they received not the love This is the great Gospel-sin punished by God with strong delusions vile affections just damnation Verse 11. Strong delusion Gr. The efficacy of orrour Wolph memâ—lect As in those at Genoa that shew the Asses tail whereupon our Saviour rode for an holy relique and perform divine worship to it And in those that wear out the marble crosses graven in the pavements of their Churches with their often kissing them Spec. Europ The crucifix which is in the city of Burgus the Priests shew to great personages as if it were Christ himself telling them that his hair and nails do grow miraculously which they cut and pare monethly and give to Noble-men and holy reliques The Jesuites confesse that the legend of miracles of their Saints is for most part false but it was made for good intention and herein that it is lawfull and meritorious to lie and write such things Spanish pilgâ— to the end the common people might with greater zeal serve God and his Saints and especially to draw the women to good order being by nature facile and credulous addicted to novelties and miracles Verse 12. That they all might be damned Levit. 13.291 Heresie is the leprosie in the head which is utterly uncurable and destroies the soul See Rev. 19.21 Had pleasure is unrighteousnesse These are delivered up to that dead and dedolent disposition Ephes 4 19. loosing at length all passive power also of awakening cut of the snare of the devil who taketh them alive at his pleasure 2 Timothy 2. ult Verse 13. But we are bound c. Lest they should be discouraged with the former discourse the Apostle tels them that being elect they cannot be finally deceived So the Authour to the Hebrews Chap. 6.9 Zuinglius after that he had terrified the wicked was wont to come in which Bone vir hoc nihil ad te This is nothing to thee thou faithfull Christian We cannot beat the dogs but the children will cry and must therefore be stilled and cheared up And belief of the truth That is of Christ the object in the glasse of the Gospel Verse 14 To the obtaining of the glory This is the end of faith as faith is of effectuall calling Verse 15. Stand fast Though never so many fall from the faith Falling stars were never but Meteors Hold the traditions Hold fast by these that ye may stand the faster Verse
here reckoned as the heaviest part of Christs crosse And if we can bear reproach for him it is an argument we mean to stick to him as the servant in the law that was content to be boared in the ear would stick to his master Then the treasures in Aegypt Aegype for it's power and pride is called Rahab Psal 87. famous it was for it's learning 1 King 4.30 Act. 7.22 and is still for it's fruitfulnesse so that where Nilus overfloweth they do but throw in the seed and have four rich harvests in lesse then four moneths Thence Solomon had his chief horses 2 Chron. 9. and the harlot her fine linnen Prov. 7.16 and yet Moses upon mature deliberation esteemed the reproach of Christ c. So did Origen chuse rather to be a poor Catechist in Alexandria then denying the faith to be with his fellow-pupill Plotinus in great authority and favour For he had respect c. We may safely make any of Gods arguments our encouragements look thorow the crosse and see the crown beyond it and take heart Quis non patiatur ut potiatur Verse 27. As seeing him who is invisible An elegant kinde of contradiction Let us study Moses his Opticks get a Patriarchs eye see God and set him at our right hand Psal 16. This will support our courage as it did Micaiahs who having seen God feared not to see two great Kings in their Majesty Verse 28. Through faith he kept the Passe over It is the work of faith rightly to celebrate a Sacrament Speak therefore to thy faith at the Lords Supper as Deborah did to her self Awake awake Deborah awake awake utter a Song Verse 29. They passed thorow the red sea Which threatened to swallow them but yet preserved them Faith will eat it's way thorow the Alpes of seemingly-insuperable difficulties and finde unexpected out-gates As by dry land Israel saw no way to escape here unlesse they could have gone up to heaven which because they could not saith one heaven comes down to them and paves them a way thorow the red sea Assaying to do were drowned Here that holy Proverb was exemplified The righteous is delivered out of trouble and the wicked cometh in his stead Prov. 11.8 See Isa 43.3 God usually infatuateth those whom he intendeth to destroy as these Verse 30. By faith the walls of Jericho So do daily the strong-holds of hell 2 Cor. 10.4 See the Note there Wherein albeit the Lord require our continuall endeavours for the subduing of our corruptions during the six daies of this life yet we shall never finde it perfectly effected till the very evening of our last day Verse 31. With them that beleeved not To wit that gave not credit to those common reports of God and his great works but despised them as light news and refused to be at the pains of further enquiry When she had received the spies Whom to secure she told a lie which was ill done The Apostle commends her faith in God but not her deceipt toward her neighbour as Hugo well observeth Verse 32. Of Gideon of Barac c. Here the names only of sundry Worthies of old time per praeteritionem conglobantur are artificially wound up together for brevity sake All these were not alike eminent and some of them such as but that we finde them here enrolled we should scarce have taken them for honest men yet by faith c. Christ carries all his of what size or sort so ever to the haven of heaven upon his own bottome as a ship doth all the passengers that are therein to the desired shore Verse 33. Wrought righteousnesse Civil and military spiritualized by faith and heightned to its full worth Obtained promises Faith winds it self into the promises and makes benefit thereof A Bee can suck honey out of a â—lower so cannot a Flie doe Faith will extract abundance of comfort in most desperate distresses out of the precious promises and gather one contrary out of another honey out of the rock c. Deut. 32.36 Verse 34. Escaped the edge of the sword As David by the force of his faith escaped Sauls sword Eliah Ahabs Elisha the Syrians 2 King 6. c. and divers of Gods hidden ones at this day have escaped by a strange providence when studiously sought after as sheep to the slaughter See the prefatory epistle to Mr Shawâ— Sermon Verse 35. Women received As the Sarepton Shunamite widdow of Naim c. No such midwife as faith It hath delivered even graves of their dead Others were tortured Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were tympanized distended stretched upon the rack as a sheeps-pelt is upon a drum-head Others render it They were bastonadoed or beatâ—â— with bats or cudgels to death as if it were with drummesticks Not accepting deliverance On base tearms they scorned to flie a way for the enjoyment of any rest except it were with the wings of a Dove covered with silver innocency As willing were many of the Martyrs to die as to dine That they might obtain a better resurrection The resurrection they knew would recruit and rectifie them This held life and soul together So Dan. 12.3 These miserable Caitiffs saith Lucian the Atheist of the Christians of this time have vainly perswaded themselves of a glorious resurrection and hence their fool-hardy frowardnesse to die Verse 36. Of cruell mockings As Jeremy Amos Elisha Goe up baldpate Go up sc To heaven as they say but who will believe it that your Master Elias did So they mowed at David mocked at Isaiah Chap. 28.10 the sound of the words as they are in the originall carries a taunt jeared our Saviour Luk. 16.14 Set these Hebrews upon the stage as mocking stocks Chap. 10.33 Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Were tempted Or as others read the words They were burned One saith That it was almost as great a miracle that Ioseph did not burn when his mistresse tempted him as it was for the three children not to burn in the Babylonish fire Luther was oft tempted to be quiet with great sums of money and highest preferments Iulian by this means drew many from the faith In sheepskins and goatskins That might have rustled in silks and velvets if they would have yeelded Saepe sub attrite latiâ—at sapientia veste Afflicted tormented None out of hell were ever more afflicted then the Saints to the wonder and astonishment of the beholders Verse 38. Of whom the world They were fitter to be set as stars in heaven Verse 39. Received not the promise viz. Of Christs incarnation Verse 40. Some better thing i. e. Christ that great mystery as 1 Tim. 3.16 that chief of ten thousand c. that gift Iob. 4.10 that benefit 1 Tim. 6.2 CHAP. XII Verse 1. With so great a cloud OR cluster of witnesses whose depositions we should hearken to and rest in Iustin Martyr confesseth of himself that seeing the pious lives and patient sufferings of the Saints he concluded
Take heed that your hearts be not over-charged with surfeting c. and so that day come upon you unawares Luk. 21.34 But the Gospel teacheth to live soberly or temperately Tit. 2.12 and reckons surfeting among the deeds of darknes Rom. 13.13 the works of wickednes Gal. 5.21 Such as are manifest to be unworthy of us 1. As men 2. As Christian men Plato appetitü assiâ—ilat equo qui sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c In Phaed. 205. Reas 1. As men we should be abstinent it being the excellency of a man above a beast an act of reason subduing lust of the superiour faculties repressing the inferiour sensualities And as in the irascible faculty it is the glory of a man to passe by an indignity and he is a braver man that can conquer his passions as Jacob did in the rape of Dinah then that conquereth a City as his sons did the City of Sheâ—hâ—m So in the concupiscible faculty it is an high praise To abstain from fleshly lusts which fight against the soul 1 Pet. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arsâ—an â— 7. Aquinas vitiâ—â— vocat maxâ—mè exprobrabile 2. 2. â— 142. art 4. ex Aristoâ— Ethic l. 3. c. 10. to say nay to sensuall appetite and peremptorily to deny his carnall self as David did in the water of the well of Bethlehem and Alexander in his travels thorow the dry deserts of India He was wont to say That it was the basest thing in the world to play the Epicure and had he held to that principle he had been safe and happy But when as a naturall brute beast made to be taken and destroied in what he knew nuturally he began to corrupt himself as both S. Peter and S. Jude have it be utterly perished in his own corruptions So did the old world 2 Pet. 2.12 Jude 10. Mat. 24 38. So Homer useth the word those monstrous men of condition They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Matthew Eating as brute beasts do so the word signifies for otherwise it is no fault to eat when the floud over-whelmed them Whether it were lawfull for them before the floud to eat flesh the Doctours are divided and I determine not But after the floud God said to Noah and his sons Gen 9 3. Every moving thing that liveth shall be meat for you But mark that it is added Even as the green herb have I given you all things Hexapla in loc that is soberly and without curiosity to take such things as are at hand as Dâ— Willet interprets it Nature also seemeth to teach the same thing in giving man so little a mouth Deus homini it a august un ventrem pre re liquis anâ—â—â—anti bus dedit c. Chrysost Nâ—hâ—lo suâ—â— asiriâ— melâ—oris animi taâ—â—un â—eâ—sarum deâ—icias sectanteâ— Châ—y with a narrower throat a lesser belly then other creatures as Chrysostome observeth and in tying concupiscence to the stomack and belly the lowest place as one would tie an horse or asse to the manger as Plato hath it A fit resemblance and good enough for such beastly belly-gods as glut themselves with Gods good creatures which they devour as if their throats were whirlpools and their panches bottomlesse crying out with the horsleech Give give stuffing themselves like wooll-packs and fatting themselves like boars till they be brawned and have as Eliphaz speaketh collops in their flanks Job 15.27 And wheras they should be â—â—th they will needs fall below the stirrop of reason they should be I say like Ants and Bees those wisest creatures and abound rather in pectore ubi est animus quam in ventre ubi est stercus in brest then belly they reâ—emble rather the locusts which have but one gut and the spider which is little else then belly Of the Asse-fish Aristotle affirmeth That of all other creatures he hath his heart in his belly Polyhist â— 22. And of the Dolphin Solinus observeth That he hath his mouth almost in his very belly and that he only of all fishes moveth his tongue Such are our greedy-gut Cormorants they wear their guts in their heads and their brains in their bellies they have a tongue also to talk for and of their belly-timber as that Roman Apicius that wrote ten books of direction how to set forth a feast with all manner of dainties De 〈◊〉 dapum 〈◊〉 inst ruenda Rex Plat. p â—2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This was Laborious losse of time as the Philosopher cals it or as another this was Magno conatu magnas nugas agere Nature is content with a little as not to be hungry thirsty cold c. saith Galen grace with lesse And that 's the second thing we were saying Reas 2 2. As Christian men Nothing more becometh us then Abstinence A vertue that very Heathens adored in their Socrates Anacharfis Cyrus Caesar and others The old Gaules were very sparing in their diet Hâ—yl Geo p 85 and used to fine any one that out-grew his girdle â—lunts voiage into l. eâ—â—nt The Turks at this day saith one refuse all dainties for a piece of fat mutton And when King Ferdinands Embassadours that brought a great present to Solyman the great Turk were feasted by the Bassaes their cheer was only rice and mutton and that so plainly and sparingly dressed saith the Historian as if they had thereby noted our gourmandise and excesse who measure not our chear by that which nature requireth but that which greedy appetite desireth as if therein consisted the greatest nobility And the drink for the great Bassaes themselves Turk hist fol. 7â—3 right easie to be had was fair water out of the river Danubius c. Wine is a prohibited ware amongst them saith my former Authour which maketh some drink with scruple others with danger The baser sort when taken drunk are often bastinadoed on the bare feet And I have seen some after a fit of drunkennesse Blunt ubi suprâ— 105. lie a whole night crying and praying to Mahomet for intercession that I could not sleep near them So strong is conscience even where the foundation is but imaginary Now if these Gentiles Rom 2.14 15 17. which have not the Law doe by nature the things contained in the law and so shew the work of the law written in their hearts their conscience also bearing witnesse with or against them Shall not the uncircumcision which is by nature if it fulfill the law judge thee who by the letter and circumcision dost transgresse the law Doth not that perfect law of liberty the Gospel Jam. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.147 Eph. 5.15 Mâ—t. 5.20 1 Cor. 10. 2 Pet 2 13. Jude 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumenius de sâ—opulâ—â— accipit qui navigantes remorantur Tert advers Gent. c. 39. reach men to do some thing singular to walk exactly to exceed Scribes and Pharisees how much more Turks and Heathens
spirit of prophecy neither let there be any to favour his fatherlesse children And why Because that he remembred not to shew mercy Psal 109.12 16. This was fulfilled in Haman and is fulfilled in daily experience Hence riches ill gotten or ill kept shift masters so oft It is not true that is commonly spoken Happy is that son whose father goes to the devil for such goods seldome prosper except it be with some odde one Dan. 4.27 that by repentance breaks off and heals his fathers sin by mercifulnesse to the poor and so makes him friends with those riches of unrighteousnesse So our Saviour cals them either because rich men are for most part unrighteous themselves or the sons of unrighteous persons or else unrighteous that is uncertain vain Luk. 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est incertus vanus sallax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim ex idiotis mo hebraico ac cipitur etiam pro vero necesserio sumo c. pator Lexic vain deceitfull such as will give us the slip for so the word may be taken according to the use of the Hebrew and Syriack tongues His riches perish by evil travel saith Solomon and he begetteth a son and there is nothing in his hand Eccl. 5.14 For either he leaves it to a prodigall that rides to hell with golden spurs and forks it abroad as fast as the miser his father raked it together Or if he be never so good an husband yet usually he thrives not but moles as snow before the Sun So that a man had better leave his childe a wallet to beg from door to door then a cursed hoard of goods either gotten by evil arts or spared when they should have been spent upon the poor and needy Thus for the life present Mercifull men lay up in store a good foundation both for themselves and theirs As for the life to come They lay hold hereby upon eternall life which by good works is 1. Assured them here Prov. 14.21 Prov. 11.17 Mat. 5 7. Jam. 2.13.2 Enjoyed of them hereafter 1. At the hour of death for when riches shall fail riches well used shall let us into haven Luk. 16.9 God freely crowning his own grace in us 2. At the day of judgement when there effectuall faith shewn by your works shall be found to praise honour and glory before God Angels and men Christ mentioning and celebrating their good deeds only such as they had forgotten 1 Pet 1 7. or thought he had taken no notice of and shall therefore ask When saw we thee hungry and sed thee naked and clothed thee c. But there is a book of remembrance written be fore him of all the particulars Mal. 3.17 Qui non dedit micav non obtinuit guitam which shall then be produced When mercilesse men shall meet with their own measure as Dives who denied crums and could not therefore obtain a drop of water to cool his tongue they shall in vain tire out the deaf mountains to quash them to pieces or grinde them to pouder but will they nill they must receive judgement without merey because they shewed no mercy Then shall Mercy rejoyce against damnation or glory over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jâ—un 2.12 as over it's adversary A godly man moved with compassion lifts up his head and overcomes the fear of being condemned in judgement He can tender to God mercy and melting-heartednesse and thereby expect the same from him as David did Psal 86.2 Preserve my soul for I am mercifull Alphousus King of Spain was in great likelihood to have been made King of Romans but lost it to Richard of England For being a great Mathematician saith the Chronicler he was drawing of lines when he should have been drawing his purse Daniel hist of Eng fol. 174. and so fell from his high hopes So doth many a man from his possibilities of heaven by busying himself about many things and not attending the opportunites of love and good works Joseph made a gain of the famine and bought up the land of Aegypt so might we of the poor and buy heaven Not for any worth of the work for alas what proportion No more surely then betwixt a kingdome and a nut-shell But because faithfull is he who hath promised who also will do it not to the half as Herod but to the whole of his kingdome Ambition 1 JOHN 2.16 For all that is in the world the lust of the flesh the lust of the eye and the pride of life is not of the Father but of the world PLeasure profit preferment called here the lust of the flesh the lust of the eye and the pride of life are the worldlings Trinity to the which he performeth inward and outward worship According to the three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudence And according to our Saviours three-fold temptation Mat. 4. Doct. solinu the last whereof by the vain pomp and glory of the world he could least of all endure and therefore bids the Tempter Avaunt Our Apostle ver 13. of this Chapter tels us That a man may be very mortified even a Father and yet very subject to dote on the world which may be fitly likened to the serpent Seytnle whereof it is reported that when she cannot overtake the flying passengers she doth with her beautifull colours so astonish and amaze them that they have no power to passe away till she have stung them Balaam could not but go after the wages of wickednesse the preferment that was profered him Nay Barue a far better man is seeking great things for himself Hezekiah shewing his treasury Jonas over-tender of his reputation Nicodemus for the same cause coming haltingly to Christ as a night-bird and the Apostles strangely transported with an idle conceit of an earthly Kingdome wherein they dream'd there should be as once in Davids and Solomons daies a distribution of honours and officers Hence so many frivolous and fruitlesse questions and requests as that of the mother of Zebedees children put on by her ambitious sons who were ashamed to make the motion Yea many times most unseasonably and unsavourily when Christ had been fore-warning them of his ignominious death and fore arming them against the scandall of the crosse they fell into those absurd disputes who should be the greatest amongst them and have the highest place of preferment as Mar. 9 31 32 33 34. And whereas our Saviour disswaded them this solly and set a childe in the midst of them to learn them lower thoughts S. John soon sated with such sad discourse interrupts his master and laying hold on something he had said v. 37. tels a story of another businesse v. 38. Yea Nazianz. so sowred were they and swoln with this Pharisaicall haven that they were at it again the third time Luk. 22.24 And that 1. After that our Saviour had fore-told them that his
God is not in all his thoughts He sacrificeth to himself as Sejanus did and Polyphemus-like sets up himself for the sole doer Whereas God as he is the first authour and owner of all so to him as to the utmost end of all they ought all to return Quasi circulo quodam confecto and as the rivers doe to the sea whence they had their beginning See Rom. 11.36 Sith of him and through him and to him are all things to him alone be glory for ever His glory he will not give to any other Isa 42.8 what ever he part with none shall share with him in that It is his jewell his darling his own eye his wife with reverence to his Majesty be it spoken And as Abner might not see Davids face unlesse he brought him his wife Michal so neither may any stand before God that bereave him of his glory He comes down from heaven as it were and fights hand to hand with a proud person in single combate the whole world beholding 1 Pet. 5.5 Surely God resisteth the proud saith Peter He sets himself in battle-array against them as the originall hath it as he did against Pharaoh Herod and this Nebuchadnezzar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose minde was hardened in pride that hate of heaven and gate to hell as the Prophet tels his son Dan. 5.20 therefore besides the brutish change of his minde his body was much changed in seeding and living among wilde beasts It was not only a phrensie as Ericus King of Swethland being expeld his Kingdom for grief Willet on Dan. Turk hâ—st fell mad or as Bajazet taken by Tamberlane and Boniface the 8th by Charles of Burbon bit and tare themselves for grief and vexation but he was banished from the society of men by the just judgement of God And so lying in the wet and cold among beasts his garments rotted his hair grew hard his nails long c. his mans shape remaining his humane soul was changed to be brutish his body also mis-shapen and deformed not transformed as Dr Willet hath it in his Hexapha upon Daniel Willet on Daniel fol. 137. where you may read of divers like examples Surely the Lord of hosts hath purposed it to stain the pride of all glory and to bring into contempt all the honourable of the earth Isa 23.8 Isa 2.11 1â— Eras Apophtâ— Herod affecting to be a lousie god was eaten up of worms Pemble Don Mendoza printed a lying poem in France of a triumph before the victory Camd Elizab. fol. â—71 The Spaniards in the pride of their Monarchy are grown also now to swear by the life of their King Sands Relat. 18 Breerw Enqui p 50. Heyl Geog p. 30 Iren. l. 1. c. 24. For the day of the Lord of hosts shall be every one that is proud and lofty and upon every one that is lifted up and he shall be brought low The lofty looks of man shall be humbled and the Lord alone shall be exalted in that day So saith Isaiah nay so saith Esop who being asked what God did in heaven He pulleth down the proud said he and lifteth up the lowly this is his work and businesse He bears an aking tooth a speciall spleen as I may say so to this sin of Arrogancy His heart hates it Prov. 6.16 17. His mouth curseth it Psal 119.21 and his hand plagueth it as he did Herod among others The people had fly-blown him with their flatteries This swels him and for his pride God turns those worms upon him to devour him as he did the lice upon that proud King of Spain that set forth the invincible Armado as they vainly called it against England The Spaniards are generally noted for an insolent people and their ambition hath been to settle their Catholike Monarchy over all Christendome but God hath hitherto crossed it and we trust will doe Their language they call Romance as if it were pure latine and themselves the right Hidalgoes as if they were the only Gentlemen So the Turks will needs be thought the only Musulmans or true believers as Papists the only Catholiks the Donatists affected the same title Gnosticks the only knowing men Anabaptists the only spirituall persons Jesuites the only scholars Imperium literarum est penes Iesuitas Casau ex Apologista Relat. of West Relig. Polititians and Oratours of the world They vaunt that the Church is the soul of the world the Clergy of the Church and they of the Clergy that a Jesuite cannot possibly be an heretike but that as the devil set up Luther that Arch-heretike so God sent forth them to oppose him The Chineses would perswade us That they only see with two eyes all other Nations but with one These proud Jesuites would have us believe the like of them Heyl Geog 662 And as it is reported of the great Cham of Tartary that he reputes himself the Monarch of the whole world and that therefore every day as soon as he hath dined he causeth his trumpets to be sounded by that sign giving leave to other Princes of the earth to go to dinner So would these Jesuites be held the only Worthies their main endeavour being to subject all to the Pope and the Pope to themselves Code of the Church p. 114. Their faction saith one is a most agile sharp sword whose blade is sheathed at pleasure in the bowels of every Common-wealth but the handle reacheth to Rome and Spain So that the very life death and fortunes of all Kings and Common-wealths hang upon the horoscopes of the Jesuites pleasure If the Jesuites be as lucky stars in the ascendent and culminant they may live continue and flourish if malevolent they perish but that Deus dominabitur astris Now may it not well be said to these croaking frogs and encroaching locusts of Rome Ye take too much upon you ye sons of Levi They teach That the state ecclesiasticall is so far more excellent then the civil as the Sun then the Moon even in temporall pomp and power and that therefore the chief of their Clergy is as far above the mightiest Emperour as the Sun above the Moon And as the Sun borrows her light of the Moon so doth the Emperour his State and power from the Pope Is not this that Man of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that exalts himself above all that is called Augustus or above all Kings and Emperours trampling upon their necks 2 Thess 2.4 forcing them to hold his stirrop to dance attendance at his gate c. kicking off their crowns and crowning them again with his feet Act. and Mon. as Pandulphus the Popes Legat did King John of England As for King Henry the second of this land he was forced by the Pope to kneel and pray to Beckets shrine whom he had disgraced in his person and having had him above his will saith the Chronicler whiles he lived hath him now over his faith being dead Going
singulis doctus â—â—afit ut carum uniod tantùm tote vilae suae decursu operam dedisse videretur Bonosius in vita Tostari Casaub exere in Baron and makes them medicinable Wholsome words such as have a healing property in them as the word signifies For else the word profiteth not unlesse it be mixt with faith yea the Bare letter killeth I say not learning killeth as that Ignoramus once mistook the matter but the spirit giveth life Erasmus was as well seen in the text as another and did a great deal of good by his latine translation gave much light to it by his annotations and Paraphrases Besides his other worthy works he took insinite pains in furbishing the Fathers This one thing saith he I dare boldly affirm That S. Hieroms books never cost him so much pains in making them as they have cost me in restoring them And yet for all this we cannot tell what to make of him for matter of religion Erasmus in religione suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Bucholcerus He was as soon with Protestants and as soon with Papists and so was well thought of on neither side lost his good esteem with all Beza thinks he was not sound in the doctrine of the Trinity And it was a witty truth put upon him by one of his friends as he himself relates it concerning his Enchiridion of a Christian souldier That there was more holinesse to be found in his book then in the Authour of his book Raram facit virtus cum scientia mixturam saith one Learning and grace meet not but in a few Galen the chief Physitian derided the Bible Paracelsus was an Atheist and if Eractus belie him not a Magician Vlpian the chief Lawyer was a bloudy persecutour Baldus an Arch-patron of the Popes supremacy and yet they were wont to say of him That he knew all that was knowable Tostatus otherwise called Abulensis was omnium scientiarum doctrinarumque arca emporium A magazine or mart of all sciences so skilfull in each that one would have thought he had studied noting else but that all his life long Besides of he had had all his works he is thought to have written as many sheers as he lived daies and yet carried down the stream of the times with the errour of the wicked as S. Peter hath it 2 Pet. 3.17 And as Calderinus his contemporary was wont to say when he went to Masse Eamus ad communem errorem he stickled â—itiâ—ly for Antichrist Laudo acumen viri si in meliora incidisset teâ—â—â—ora longè maximi saith Casaubon It was his unhappinesse that he fall upon such bad times else he might likely have been better I was an obstinate Papist saith Latimer of himself as any was in England Insomuch that when I should be made Bachelour in Divinity my whole argument went against Philip Melancthon and his opinions Bilney heard me at that time Act. and Mon. fol 910. and perceived that I was zealous without knowledge and came to me afterwards in my study and desired me for gods fake to hear his confession I did so and to say the truth by his confession I learned more then afore in many years So from that time forward I began to smell the Word of God and forsake the school-Doctours and such like fooleries Horrible barbarisme had overspread the eye of whole Christendome To be a Grecian was grown suspicious Ioh. Manl loe com p. 972. but to be an hebrician little lesse then hereticall Rodulphus Agricola and Joannes Capuio lived together at Heydelberg Rodulphus interpreted Greek Authours to the young students Capuio read them an Hebrew lecture but privately and to a few only for fear of the Monks who were mad at that generall resurrection of all good learning and language a little before the receiving of the Gospel For as in the first plantation there of in Europe God shipped the arts before into Greece that they might be as harbingers unto it Siccanes linguntusceri La zare as Tertullian speaketh So in these later ages the Lord intending a reformation of religion set up the Turk to over-run Greece and by that means sent over into these Western parts divers learned exiles Paul Iovius in clogijs vircrum literis illustriuÌ„ Lâ—ll Girald Dialog Volater Anthropolog l. 21. Parei medulla hist eâ—ol p. 311. as Chrysoloras Trapezuntius Gaza who translated Tully de senectute into Greek Argyrophylus Chalcondylas Cydonius who translated like wise Thomas Aquinas his works Marcus Musurus with whom Erasmus lived familiarly Hermotimus Spartiata whom Capuio heard in France as he had done Argyropylus in Italy These were Gods first instruments to restore humane learning that was almost lost out of the world At which time also he vouchsafed to mankinde the knowledge of the Art of Printing which is said to have been first invented at Strasborow in Germany by John Guttenberg a Monk where like wise John Mentelius printed the first book and that was Tullies Offices the copy whereof is kept in the publike library at Frankford to this day for a monument After this the Presse was transtated first to Mentz and then to Rome by Joannes Gallinaccus And shortly after there were printed at Paris Antwerp Venice and divers other places the works of sundry learned men stirred up by God to fetch the Arts back out of â—â—anishment Such as were in Italy Bembus Sadoletus Victorius in Germany Erasmus Melancthon Camerarius Sturmius In France Budaeus Silvius Turnebus Lambinus here in England Ludovicus Vives Sr Thomas Moor Lilly Linaker my near kinsman by the mothers side and many others Buchanan indeed the Scot complains that he was born nec coelo nec solo nec saeculo erudite Life of Edw. 6 by Sir Iohn Hayw p. 3. Sic Archelaw magis ex Euripidu quam Euripides ex Archelai familiaritate innotuit Eras Adag in neither learned air foil nor age But as the Historian saith of Dr Cox 〈◊〉 M. Iohn Cheek Tutours to K Edw 6 that though they were men of mean birth yet were they so well esteemed for vertue and learning that they might well be said to be born of themselves So may it be said of that Prince of Poets Buchanan He was an honour to his countrey better known by him perhaps abroad then he by it as little Hippo was by great S. Austin But to proceed After that humane learning began thus to reflourish and lift up the head Divinity also that had been shamefully obscured and flurried with needlesse and endlesse doubts and disputes was vindicated and illustrated by the knowledge of latine Greek and Hebrew the dignity and study whereof the holy Ghost seems to intimate that he would have ever kept afoot in theChurch by the inscription of our Saviours title on the crosse in those three tongues and all frivolous and fruitlesse school-quirks taken out of the way young students were put upon the reading of the Scriptures in stead whereof till then
without sinne Imputed to him as Isa 53.6 2 Cor. 5.21 See the Note there CHAP. X. Verse 1. A shadow of good things c. THat is of Christ saith one When the Sun is behinde the shadow is before when the Sun is before the shadow is behinde So was it in Christ to them of old This Sun was behinde and therefore the Law or shadow was before To us under grace the Sun is before and so now the Ceremonies of the Law these shadows are behinde yea vanished away Verse 2. No more conscience of sin Christ though he took not away death yet he did the sting of death so though he took not away sin yet he did the guilt of sin Verse 3. Made of Anâ— every year A solemn confession of them and what great need they had of a Saviour to expiate them laying their hands on the head of the sacrifice in token that they had in like sort deserved to be destroied Verse 4. Should take away sinnes And so pacifiâ— conscience For sinne is to the conscience as a more to the eye as a dagger to the heart 2 Sam. 24.10 as an adders sting to the flesh Prov. 23.32 Verse 5. But a body hast thou prepared A Metaphor from Mechanicks who do artificially fit one part of their work to another and so finish the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God fitted his Sonnes body to be joyne with the Deity and to be an expiatory sacrifice for sin Verse 6. Thou hast had no pleasure viz. As in the principall service and satisfaction for sin Verse 7. Loe I come As an obedient servant bored thorow the ear Exod. 21. with Psal 40.6 7. Wise and willing to be obsequious Servus â—st nomen officij A servant is the masters instrument and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle wholly at his beck and obedience It is written of me Christ is authour object matter and mark of old and new Testament Therefore if we will profit thereby we must have the eyes of our mindes turned toward Christ as the faces of the Cherubims were toward the Mercy-seat Verse 8. Which are offered by the law To the great cost and charge of the offerers This we are freed from and are required no more then to cover Gods altar with the calves of our lips Verse 9. Loe I come True obedience is prompt and present ready and speedy without shucking and hucking without delaies and consults Ps 119.60 He taketh away the first Clear consequences drawne from Scripture aâ—e sound doctrine Matth. 22.32 See the Note there Verse 10. By the which will That is By the execution of which will by the obedience of Christ to his heavenly Father Verse 11. Take away sin Seperando auâ—erre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vndique tollere sunder it from the soul strike a parting blow betwixt them Verse 12. But this man Opposed to the plurality of Leviticall Priests One sacrifice and once for ever not many and often as they And he sate down when as they stood daily offering often times Note the Antithesis and Christs precellency On the right hand of God Which he could not have done if he had not expiated our sins Ioh. 16.10 Of righteousnesse because I go to my Father He could not have gone to his Father if he had not first fulfilled all â—ighteousnesse and fully acquitted us of all our iniquities Verse 13. Rom. 16. â—0 Expecting till his enemies Admire and imitate his patience The God of peace shall tread Satan and the rest under our feet shortly Verse 14. He hath perfected He would not off the crosse till all was finished Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost also witnesseth viz. By inspiring the Pen-men 2 Tim. 3.16 acting and carrying them into all truth 2 Timothy 1.21 as it were by an holy violence Verse 16. I will put my lawes See the Note on Heb 8.10 Verse 17. Will I remember no more Therefore there needs not any repetition of a sacrifice for sinne in the New Testament Verse 18. When remission of sinne is viz. An Impletory remission as now in the new Testament not a promissory as under the old Verse 19. To enter into the holiest viz. By our praiers which pierce heaven and prevail with God Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recens â—â—â—ctaâ—us By a new Fresh and as effectuall at all times as if Christ were but newly sacrified for us Through the veyl that is his flesh Whereby we come to God dwelling bodily therein Like as where I see the body of a man there I know his soul is also because they are not severed so is it here Verse 21. Over the house of God As Jehojadab was over the temple presided and commanded there 2 King 11.5 All power is given to Christ both in heaven and earth for our behoof and benefit Verse 22. Let us draw near Come for the Master calleth Mark 10.49 With a true heart That is With a heart truly and entirely given up to God uprightly propounding Gods service in praier and that out of a filiall affection delighting to do his will and therefore well content to wait or if God see good to want what it wisheth desirous rather that Gods will be done then our own and that he may be glorified though we be not glorified acknowledging the Kingdome power and glory to be his alone This is a true heart In full assurance of faith Not with a quarter or half-winde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with full assurance such a gale of faith as fils the sails of the soul and makes it set up its top-gallant as it were Having our hearts sprinkled c. Faith ever purgeth upon sin and worketh repentance fâ—oâ— dead works Verse 23. Without wavering Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without tilting or tossing to one side or other This amounts to more then that conjecturall confidence of the Popish dubiâ—â—nâ—â— and that common faith that holds men in suspence and hangs between heaven and earth as a Meteor Verse 24. And let us consider Christians must study one anothers cases the causes and cure of their spirituall distempers sollicitous of their welfare To provoke unto love To whet on as Deut. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen and extiâ—ulate as Prov. 27.17 to rouse and raise up their dull spirits as 2 Pet. 2.13 to set an edge on one another as Bores whet their tusks one against another saith Nazianzen Verse 25. Not for saking Schisme is the very cutting asunder of the veins and arteries of the mysticall body of Christ We may not separate but in case of intollerable persecution heresie idolatry and Antichristianisme The assembling of our selves together In Church-assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christian meetings as ever we look for comfort at the comming of our Lord Jesus Christ and our gathering together the same word as here unto him 2 Thess 2.1 the day whereof approacheth as in this text
Christ will come shortly to see what work we make in this kinde As the manner of some is It was then it was afterwards and is still in these siding and separating times The Donatists made an horrible rent for the life of Ceciliaâ— So did divers other for the pride and profanenesse of Paulus Samosatenus But never was there any schisme so causlesse and senslesse as that of our modern Sectaries Verse 26. For if wo sin wilfully Against the grace of the Gospel despising and despiting it as those that fall into the unpardonable sinne Some good souls by mistakes of this text have been much afflicted as Master John Glover Other odious Apostates have utterly despaired Others of the Ancients have unworthily cashiered this Epistle out of the Canon because of this passage There remaineth no more sacrifice For sins against the law though against knowledge there was an atonement Levis 6.1 though it were for perjury abut for this sin against the Gospel that repudiates the remedy there 's no sacrifice abused mercy turns into fury Verse 27. Fearfull looking for Though judgement be not speedily executed yet it is certainly to be expected Winter never rots in the air or dies in the dams-belly as they say Could but men fore-see what an evil and a bitter thing sin is they durst not but be innocent Verse 28. He that despised i. e. He that with a high hand violated it or fell into any capitall crime and it came to light died without mercy As for those hainous offences that not being discovered and sufficiently proved came not under the Judges cognizance the Lord for the easing of mens consciences and for the saving of their lives appointed they yearly feast of expiations Levit. 16.29 Verse 29. Who hath trodden under â—oot Respecting him no more then the vilest and filthiest dirt in the street or the most abject thing in the world as Ambrose expounds it he disdains to receive benefit by Christs propitiatory and expiatory sacrifice he would not if he might he is so satanized The bloud of the Covenant That is The bloud of Christ whereby the Covenant is sealed the Church purchased the attonement procured and heaven opened for our more happy entrance Where with he was sanctified By externall profession and by participation of the Sacraments An unholy thing Gr. A common profane thing as if it were the bloud of a common thief or unhallowed person yea or of a dead dog In the Passeover they sprinkled the door and lintell with bloud but not the threshold to teach them that they must not tread upon the bloud of Jesus as they do in an high degree that sin against the holy Ghost And hath done despite c. Spitting at him their hellish venome persecuting and blaspheming his immediate effect work and office and this out of desperate malice and desire of revenge without any colour of cause or measure of dislike One that had committed this sin wished that his wife and children and all the world might be damned together with him Verse 30. I will recompence And if God will avenge his elect Luk. 18.7 How much more his Son and his Spirit Verse 31. It is a fearfull thing For who knoweth the power of his anger even according to thy fear is thy wrath Psal 90.11 A melancholy man can fancy vast and terrible fears fire sword racks strappadoes scalding lead boiling pitch running bell-mettle and this to all eternity yet all these are nothing to that wrath of God which none can either avoid or abide Verse 32. But call to remembrance q. d. You cannot utterly fall away as those above-mentioned for as much as you have given good proof already of the reality of your graces After ye were illuminated Till they had a sight of heaven they could not suffer but no sooner out of the water of baptisme but they were presently in the fire of persecution Verse 33. Made a gazing stock Gr. Set upon a theater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it either properly or metaphorically both befell Christians See I Cor 4.9 Ye became companions of them Sympathy hath a strange force as we see in the strings of an instrument â— Sibbâ— which being plaid upon as they say the strings of another instrument are also moved with it After love hath once kindled love then the heart being melted is fit to receive any impression Two spirits warmed with the same heat will easily solder together Verse 34. For ye had compassion Gr. Ye sympathized See the Note on ver 33. And took joyfully The joy of the Lord was their strength as it was theirs Act. 5.41 who took it for a grace to be disgraced for Christ The spoiling of their goods If a Heathen could say when he saw a sudden shipwrack of all his wealth Well fortune I see thou wouldst have me to be a Philosopher should not we when called to quit our moveables say well I see that God would have me to lay up treasure in heaven that is subject neither to vanity nor violence Knowing in your selves Not in others in books c. but in your own experience and apprehension in the workings of your own hearts That ye have in heaven When we lose any thing for God he seals us a bill of exchange of better things of a double return He will recompence our losses as the King of Poland did his noble servant Zelâ—â—slaus having lost his hand in his wars he sent him a golden hand Verse 35. Cast not away your confidence Sith it is your shield and buckler Eph. 6.16 but if battered with temptations beat it out again Demosthenes was branded with the name of 〈◊〉 One that had lost his bucklen Verse 36. For ye have need of patience Whereas they might object But where is this recompence you tell us of Oh saith he You have need of patience to wait Gods time of recompence Good men finde it oft more easie to bear evil then to wait till the promised good be enjoyed The spoiling of their goods required patience but this more then ordinary That after ye have done the will of God viz. By suffering it and long-suffering till he reward it Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yet a little while Tantissùm tantidùm adhuc puâ—iâ—lum A little little little while Gods help seems long because we are short Now the just shall live by faith In the want of feeling he shall rest upon God in the fail of outward comforts as the believing Jews were to do in the Babylonish captivity Habak 2.4 quoted here by the Apostle though with some variation of words But if any man draw back Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steal from his colours run from his Captain revolt from Christ turn renegado relinquishing his religion as did Julian Lucian and other odious Apostates My soul shall have no pleasure Christ hath no delight in dastards turn-coats run-awaies He will not employ them so far as to break a pitcher