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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63065	A commentary or exposition upon all the Epistles, and the Revelation of John the Divine wherein the text is explained, some controversies are discussed, divers common-places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted : besides, divers other texts of Scripture, which occasionally occur, are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader : with a decad of common-places upon these ten heads : abstinence, admonition, alms, ambition, angels, anger, apostasie, arrogancie, arts, atheisme / by John Trapp ...	Trapp, John, 1601-1669.; Trapp, John, 1601-1669. Mellificium theologicum.	1647 (1647)	Wing T2040; ESTC R18187	632,596	752

withered because not well rooted The good ground is noted to bring forth fruit with patience or tarriance for the fit season Leap-Christians are not much to be liked that all on the sudden of notorious profane become extremely precise and scrupulous Violent motions are not permanent Aguish fits breed slushings blazing comets soonest fall hasty curs bite least heady horses quickly tire Hot at hand seldome holds out That trumpets sound in the mount was louder and louder the winde whereto true grace is compared Joh. 3. riseth higher and higher The path of the just is as the shining light that shineth more and more unto the perfect day Not like Joshuah's 〈◊〉 ●t stood still or Heaekiahs Sun that went backward but Davids Sun that rejoyceth as a Giant to run his race and turneth not again till he hath finished it The Galatians did run well but were interrupted The Ephesians lest their first love The Philippians decaid in their good will to S. Paul though afterwards their care of him flourished again Phil. 4.10 The Corinthians mingled themselves again with fornicatours after they had been washed from their filthinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rursus commisceri post ablutionem Significat non ●amscortationibus so polluere quam polluti● conversari familiariùs Par. in loc Act. and Mon. fol. 1680. Col. 2.6 Mr Bartlet Green Martyr was converted by Peter Martyrs Lectures in Oxford Afterwards being sent to the Innes of Court through the continuall accompanying of such worldly young Gentlemen he became by little and little a compartner of their fond follies and youthfull vanities as well in his apparrel as also in banqueting and other superfluous excesses which he afterwards being again called by Gods mercifull correction did sore lament and bewail and being founded on a rock as he had at first received Christ Jesus the Lord so he walked in him and suffered for him Thirdly Before you begin sit down and cast what it will cost to build the tower of godlines consider what necessity there is to encounter and conquer so many corruptions crosses and incombrances in the way to heaven Put your selves oft to those questions of abnegation and say Can I deny my self in my worldly wisdome naturall wit carnall friends old companions pleasures profits preferments ease excellency of learning in mine estate liberty life and all Can I take up my crosse and follow Christ thorow thick and thin thorow fire and water Act. and Mon. fol. 1430. Ibid. 1438. thorow good report and evil report resolving with William Flower Martyr That the heavens shall as soon fall as I will for sake my profession or budge in the least degree And can I say as that other Martyr John Ardely did to Bonner If every hair of my head were a man I would suffer death in the opinion and faith that I am now in Many will professe to doe much for Christ but nothing it is that they will suffer for him they come forth as those souldiers with lights and torches to seek him yea with bils and staves as if they would fight for him But when he saith Pelago se non ita commissuru● esset quin quādo liberet pedē referre posset In the Palatinate scarce one in twenty stood out but fell to Popery as fast as leaves fall in Autumn as to them Here I am Take up my crosse and follow me they stumble at the crosse and fall backwards The King of Navarre told Beza He would launch no further into the sea then he might be sure to return safe to the haven Though he shewed some countenance to religion yet he would be sure to save himself Again Many in their low estate could pray professe reade c. who in prosperity resemble the Moon which never suffers eclipse but at her full and that by earths interposition Ionathan followed the chase and Samson his parents till they met with honey A dog follows his master till he comes by carrion So many a Demas Judas Diotrephes follows Christ close till taken off by the world the love whereof eats out the heart of grace as adventitious heat consumes the naturall as Pharaohs lean kine devoured the fatter T it 2 12. Deny therefore all ungodlinesse and worldly lusts thou that desirest to live soberly righteously and godly in this present world Fourthly Standest thou by faith And wouldest thou stand Rom. 11.10 Be not high-minded but fear Pride goes before a fall as it did in the apostate Angels in that Man of sinne and in those Illuminati Relat. of West Relig. a pestilent sect in Arragon who affecting in themselves and their followers a certain angelicall purity fell suddenly to the very counterpoint of justifying bestiality Apostasie takes root most an end in spirituall pride which like a drone in the hive or moth in fine cloth is a great waster All graces tend to humbling and humility is conservatrix virtutum saith Bernard that which keeps all the graces together It is also both a grace and a vessell to receive more grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inn●datam ha bete For God gives grace to the humble Be ye therefore cloathed with humility saith Saint Peter 1 Pet. 5.5 The word there used comes of a primitive that signifies a Knot because humility ties the knot of the chain of graces that none of them be lost as pearls or beads are easily lost where the bracelet is broken Gods gifts in a proud heart which makes men secure uncharitable idle sigh under our abuse and God hearing them groan gives them the wings of an eagle Fifthly Propound to your selves the best paterns and the highest pitch of perfection not resting in any measure of grace acquired so as to say as those in Zachary Blessed be God for I am rich but advance forward toward the high price as Paul did Phil. 3. And Nil actum credens dum quid superesset agendum as Caesar who thought there was nothing yet done till all was done Beginnings are not sought for of Christians saith S. Hierome but ends of things And it is a rule in the civil Law Nothing seems to be done if there yet remain ought to be done For that which is but almost done is not done at all saith Basil And not to goe forward is to goe backward saith Bernard It had been good for Iudas never to have been an Apostle and for Iulian never to have been a Christian because to begin well and not to hold on Gen. 37.3 is but to clime up higher that he may fall the farther Let our ladder therefore reach to heaven as Jacobs did let our garments reach down to our feet as Iosephs did let us offer a whole burnt-offering with the very tail also Exod. 29.22 Let the fire from heaven never go out upon the hearth of our hearts as that fire of the Sanctuary Levit. 6 12. Let us not look

ad Algesiam Joh Ae●●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 Cr● 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-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

murders treasons thefts c. they easily dispense with but none of their Ceremonies Let God say they see to the breach of his own Law we will look to ours The mother of harlots The Church of Rome to this day delights to be stiled holy-mother-Church Holy she is in the sense that the Hebrens call harlots And such a mother as bastards have for their mother by whose name they are called the Father is seldome mentioned by them Verse 6. Drunken with the bloud c. Bishop Bonner delivered Richard Woodman with four more requiring of them to be but honest men members of the Church Catholike and to speak good of him And no doubt saith Woodman he was worthy to be praised because he had been so faithfull an aid in the devil his masters businesse for he had burned good Mr Philpot the same morning In whose bloud his heart was so drunk as I suppose he could not tell what he did as it appeared to us both before and after For but two daies before he promised us we should be condemned that same day that we were delivered yea and the morrow after he sought for some of us again yea and that earnestly Act and Mon. sol 1800. He waxed dry after his great drunkennesse wherefore he is like to have bloud to drink in hell as he is worthy if he repent not c. It is wisdom said a certain unknown good woman in a letter to Bonne● It is wisdom for me and all other simple sheep of the Lord to keep us out of your butcherly stall as long as we can especially seeing you have such store already that you are not able to drink all their bloud least you should break your belly Ibid. 1672. and therefore let them lie still and die for hunger c. Thus I kept the bandogs at staves end said Shetterden the Martyr not as thinking to escape them Ibid. 1521. but that I would see the foxes leap above ground for my bloud if they can reach it I wondered with great admiration All things are portentous in the Popedome What monsters were Pope John 12 and Hildebrand as Luitprandus describes the one Lib. 6. de 〈◊〉 gest in Europ In vita Hil●eb and Cardinall Benno the other both of their own side Tertia cl●ssis continet Papas vel potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Alstedius After the thousandth year of Christ there was no where lesse piety then in those that dwelt nearest to Rome as Machiavel observeth Verse 7. Wherefore didst thou marvel Nil admirari propè res est una Numici We wonder at things out of ignorance of the causes of them Hinc admiratio peperit philosophiam Alsted Chron. Disput derep l. 1 cap. 12. Verse 8. Was and is not Was before the time of this Revelatian in the Roman government which was afterward usurped by the Pope A thing that the first Bishops of Rome dreamt not of And yet Tertullian taxeth the rising ambition of the Popes in his time thus I hear saith he that there is an edict set forth Libide pudicitia and that very peremptory in these tearms Pontifex scilicet maximus Episcopus Episcoporum dicit Thus saith the high-Priest B●ron Annal. Tom. 4. the Bishop of Bishops c. Odifastum illius Ecclesiae I hate the pride of that Church of Rome saith Basil Go into perdition Go not run by degrees not all at once He now takes long strides to ward the bottomlesse pit which is but a little afore him and even gapes for him There stands a cold sweat on all his limbs already Shall wonder Admiration bred superstition and illumination draws men off it Julius Palmer Martyr was a most obstinate papist all King Edwards daies and yet afterwards in Q. Maries time suffered most cruell death at the Papists hands at Newbury Act. and Mon. 1755 1756. for the most ready and zealous profession of the truth His words to one Bullingham walking in Pauls after his conversion were these Oh that God had revealed these matters unto me in time past I would have bequeathed this Romish Religion or rather irreligion to the devil of hell from whence it came Believe them not Bullingham I will rather have these knees pared off then I will kneel to yonder Jackanapes meaning the rood And yet is In regard of that imperiall power then extant which the Pope should afterwards take to himself Verse 9. Here is the minde q. d. Here is work for wise men to busie their brains codicibus about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapientia est vel cordibus Seven mountains The Jesuites cannot deny but that Rome is here pointed at as being set upon seven hils So the ancient Rome was whereof the present Rome is but a carcase as retaining nothing of the old but her ruines and the cause of them her sinnes Verse 10. And there are seven Kings That is kindes of government Five are fallen Kings Consuls Dictatours Decemvirs Tribunes One●● i.e. The Heathen Emperours And the other is not yet come scil The Christian Emperours A short space scil At Rome for Constantine soon translated the seat of the Empire to Bizantium calling it Constantinople and left Rome to be the Popes nest Zonaras Cedrenus Joh de co'um●● in mari hist The Emperour Constans nephew to Heraclius and after him Otho had some thoughts to set up again at Rome but could not that so the kingdome of the Church fore-told by Daniel might there be seated saith G●nebrard Geneb Chron. if he had said the kingdome of Antichrist fore-told here by John the Divine he had hit it Verse 11. He is the eighth viz. The Pontificality And is of the seven i.e. Shall exercise that monarchicall power that was before in the seven heads Verse 12. Are ten kings Of ten severall Kingdoms Naples Spain Portugall France Polony Bohemia Hungary Denmark Sweden and this of England which as it was the first of the ten that submitted to the Popes yoke so was it the first that shook it off again in Hen. 8. time Verse 13. These have one minde This is the unity or rather conspiracy of the Church of Rome The Spouse only is but one Cant. 6 9. Other societies are but as they clay in the toes of Nebuchadnezzars image they may cleave together but not incorporate one into another Verse 14 The Lamb shall overcome them 1. With a spirituall victory by a sweet subjection at least by a conviction of their consciences 2. With an externall victory as the imperialists in Germany the Papists here Verse 15. Are peoples Fitly called waters for their instability and impetuosity Verse 16. These shall hate As base fellows use to hate their harlots when they finde them false And shall make her desolate Shall deny to defend her And naked By denying her maintenance and laying her open to the world by their Remonstrances King Henry 8. Act and Mon. and the French King some

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 assi●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 She●h●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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ars●an ● 7. Aquinas viti●● vocat max●mè exprobrabile 2. 2. ● 142. art 4. ex Aristo● 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 D● 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 an●●●anti bus dedit c. Chrysost N●h●lo su●● asiri● mel●oris animi ta●●un ●e●sarum de●icias sectante● Ch●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 ●●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 re●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 ● 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 ●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 H●yl Geo p 85 and used to fine any one that out-grew his girdle ●lunts voiage into l. e●●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. 7●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 supr● 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 M●t. 5.20 1 Cor. 10. 2 Pet 2 13. Jude 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumenius de s●opul●● 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

he ever consented to their Wicked perswasions In Thomas Whittle Martyr who could never be quiet till he had gone to the Bishops Office Ibid. 1632. and torne the bill of his recantation for the which Bonner first buffeted him soundly and then burnt him In Thomas Benbridge who feeling the intolerable heat of the fire cried out I recant and subscribed to certain Popish Articles at the stake upon a mans back and so was led back to prison But soon after he retracted what he had subscribed and the same-day-seven night he was burnt indeed or rather broiled by the vile tormentours Ibid. 1857. The like befell Richard Sharp a Weaver of Bristow who likewise suffered for that truth which he had recanted saying Ibid. 1861. I am sorry that ever I denied my Lord God c. But besides all these that recovered of their relapses What shall we thinke of Pendleton who resolved that as he came not frying into the world so he would not goe out frying Ibid. 1504. but roared upon his death-bed and full fore repented if it were not too late that ever he had yeelded to Papistry and been so sparing of his fat and flesh whereof he had vowed to Saunders he would see the uttermost drop molten Ibid 1363. and gobbet consumed to ashes before he would forsake God and his truth What shall we thinke of Steven Gardner who cried ou● upon his death bed That he had denied his Master with Peter but never repented with Peter and so both stinkingly and unrepentantly died Of Mt West Chaplain to Bishop Ridley Ibid. 1904. who refusing to die in Christs cause with his Master said Masse against his conscience and was so vexed by his conscience that soon after he pined a way with sorrow What shift Shaxton and Harding made to die I know not Ibid. 1558. 1570. A couple of apostates I know they were a Thess 2. and fair warning they had but that God had given them up to the efficacy of errour to believe a lie because they would not receive he love of the truth whereof they could not but be convinced Harding a little before King Edward died was heard openly in his Sermons in London to exhort the people with great vehemency That if troubles came they should never shrink from the true doctrine of the Gospel that they had received which yet he himself soon after did The Lady Jane whiles she was prisoner wrote an excellent letter to him wishing him to remember the horrible History of Julian of old and the lamentable case of Spira of late Ibid. 1292. Return to Christ saith she who now stretcheth out his arms to receive you ready to fall upon your neck and kisse you and cast off all to feast you with the dainties and delicates of his own precious bloud which undoubtedly if it might stand with his determinate purpose he would not let to shed again rather then you should be lost Thus sought that sweet Lady to charm and reclaim this adder but he turned the deaf ear to her and died an obstinate Papist a Prebend of Gaunt Shaxton was somewhat more toughly handled but with no better successe for evil men and seducers wax worse and worse deceiving and being deceived This Shaxton in King Henry the eights daies being Bishop of Salisbury at the coming in of the six Articles resigned up his Bishoprick Ibid. 1578. together with Latimer rather then to forgoe the peace of their consciences and so remained a great space unbishoped till King Edwards time who restored them But when Queen Mary came in and changed religion Latimer suffered but Shaxton turned not only a Papist but a persecutour and perswader to Popery When William Wolsey Martyr and some others were brought before him Ibid. 1558. Good brethren said he remember your selves and become new men For I my self was in this fond opinion that your are now in but I am now become a new man Ah said Wolsey are you become a new man Woe be to thee thou wicked new man for God shall justly judge thee And so he did I doubt not it being his usuall course to hang up such notorious apostates in gibbets as it were for example to others He that betraied the Rhodes was well served For his promised wife and portion were presented But the Turk told him that he would not have a Christian to be his son-in-law but he must be a Musulman that is a believing Turk both within and without And therefore he caused his baptized skin as he called it to be taken off Speculum belli sacri p. 157. and him to be cast in a bed strawed with salt that he might get a new skin and so he should be his son in-law But the wicked wretch ended his life with shame and sorrow Theoderick an Arrian King did exceedingly affect a certain Deacon although an orthodox This Deacon thinking to ingratiate and get preferment became an Arrian which when the King understood he changed his love into hatred and caused the head to be struck from him affirming That if he kept not his faith to God what duty could one expect from such a person King John of England being overlaid in his Barons wars sent Embassadours to the Monarch of Morocco for aid offering to hold his Kingdom of him Heyl Geo p. 714 and to receive the law of Mahomet The Moor marvellously offended with this offer grew into such dislike of our King that ever after he abhorred the mention of him Solyman the great Turk seeing a company of many thousand Christians fall down before him and hold up the sore-finger as their manner of conversion to Turcisme is he asked them Voi●ge into the Levant p 111. What moved them to turn They replied It was to be eased of their heavy taxations He disdaining that basenesse rejected their conversion and doubled their taxations The form they use when they turn Turks is this I confesse that there is but one God only Melch Adam in vit Gerla●hij and Mahomet his servant I confesse also that I am come from the false to the true religion and I utterly renounce my former faith together with all the adherent Articles After this they are circumcised and doe put on a new turbant as a badge of a Musulman or right believer We reade of two Dutch-men the one a Divine the other a Baker that became Mahometans not many years since upon what discontent or other motive I know not Ibid p. 816. The Ministers name was Adam Neusserus once a Pastour of Heidelberg who fell off first to Arrianisme and then to Tureisme He died miserably at Constantinople Octob. 12. Anno 1576 much in the same manner as Arminius did at Leyden who was grievously tormented with a cough gout ague and incessant pain in his belly Hist of Low-countrey with a great binding and stopping under the heart which caused much difficulty of breathing

that 2 Atheisme in practice so rife in all places for of such dust-heaps that confesse god with their lips but deny him in their lives ye may finde in every corner All places is full of them and so is hell too 1. some think basely of God as if he were altogether such an one as themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 13. because he keeps silence and bears with their evil manners Psal 50.21 Averroes the Philosopher hence draws an argument against Gods presence and providence here on earth thinks he meddleth with nothing below the Moon because of his slownesse to anger 2. There are again that grant a God but made all of mercy and thereupon lay the reins in the neck to doe wickedly with both hands earnestly as presuming of an easie and speedy pardon Nahum tels us Nahum 1.2 10 That God is jealous and the Lord revengeth the Lord revengeth and is furious c. And that such as these are but as stubble laid but in the Sun a drying that it may barn the better and like grapes let to hang in the sun-shine till they be ripe for the wine-presse of Gods wrath Rev. 1.16 3. Iudas in betraying Christ wa●● occasion of his death as man in desp●iring he 〈◊〉 what in him lay to take away 〈◊〉 life as God D. Stlbs. Eccles 10.12 Serviut to ceant jumenta toquentur Others look upon God as a just Judge and sharp revenger of sinne and disobedience and hereupon could wish for their own case that there were no God This is Deicidium God-slaughter The good soul wisheth with David Vivat Deus let God live and blessed be the God of my salvation But the wicked is a hater of God Rom. 1 30. and to a murtherer of him according to that 1 Job 3.15 He that hateth any is a murtherer This is a high and hatefull degree of Atheisme If a man curse the King in his heart and wish him out of the world the sinne is so hainous that the souls of heaven shall disclose it How horrible then is this same sin against the King of Kings and Lord of Lords 4. Some again have bald conceits of God as if he were an old man sitting in heaven with a crown on his head a scepter in his hand and had the parts and proportions of a man as the Papists picture him God made man after his image and men to requite him will needs make God after their image cast him anew in their base mould and make an idoll of him In they year of Christ 403 this foolish and atheisticall question An Deus corporeus sit Func in Com. Chron. Quia nibil ani mal anima'i superius c●gitare potest Whether the divine essence be a true body having hands feet c. as men have stirred up great strife among the Monks of Aegypt For the ruder and more ignorant sort of them held that it was so Xenophanes was wont to say That if beasts were able to paint they would pourtray God like to themselves because they could not naturally conceive any ●urther So do these naturall bruit beasts as Peter calleth them made to be taken and destroied speak and think evil of God whom they know not and so utterly perish in their own destruction a Pet. 2 12. 5. Other practicall Atheists there are not a few that deny not God indeed but dethrone him which is as bad whiles they are lovers of pleasures more then lovers of God make their belly their God their gold their god yea the god of this world their god coming to them especially with offers of honours and promotions Ierem. Dike Mal. 3.8 All this will I give thee In too many families saith one Venus hath her altars in the chambers and Bacchus his sacrifices in the butteries which two having made their divident and shared their devotoes alas what a poor third will be left for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dij stercorarij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. ●up●ter stercorari● Rom. 12.1 Thus he Will a man rob his God The blinde Heathens would not deal so ill by their dung-hill Deities Yet ye have robbed me saith the Lord of hosts Not in tithes and offerings only but in offering up your selves your souls and bodies to be a holy lively and acceptable sacrifice unto me yea in loving the Lord your God with all your soul minde and might and your neighbour as your selves which is better then all burnt sacrifices as that Scribe understandingly answered Not but that there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ●●e sacrificing Sodomites as Isa 1.10 Archatheists arrant hypocrites that bring thousands or rams and rivers of oil that offer largely and would give any good for a dispensation even the sons of their body for the sins of their souls Mic. 6.6 71 But they doe worse then lose their labour they commit sinne For Prov 21.27 The sacrisice of the wicked is abomination to the Lord how much more when he bringeth it with an evil heart saith Solomon as thinking to cozen God with a carcase as Prometheus would have done his Jupiter with an outside a forme of godlinesse a shadow of religion Surely God may say to these Atheists as once Isaac did to his father Behold the fire and the wood but where is the lamb Or as Jacob did to his sons that brought him Josephs bloudy coat Luth in decal Here 's the coat but where 's the childe Cainis●aa suat saith Luther offerentes non personam sed opus personae These are of Cains kindred that offer to God the work done but themselves they doe not offer they draw night to God with their li●s but their hearts are farre from him God also will be as farre from them when they have most need of him as he was from Saul 1 Sam. 28 15. that hypocriticall Atheist God hath for saken me saith he and the Phllistims are upon me so sicknesse death hell is upon me and God hath forsaken me neither is it my Lord Lord that can bring him back to my help and deliverance The Swan in the law was white in feathers yet reputed unclean and unmeet for sacrifice because the skinne under them was black Wash therefore your hands ye sinners but withall cleanse your hearts ye double-minded Jam. 4 8. God is not mocked Gal. 6. not an hypocricicall service accepted dissembled sanctity is double iniquity To end this Discourse and so this first Decad David gives us these sure signs of an Atheist Psal 14. M●rks of an A ●●ist First A disordered life No sooner doth the fool conceit there is no God but presently follows Corrupt are they and doe abominable vers 1. Yea they prevaricate till they stinke again v. 3 as the old world did that was grown sofoul that God was fain to wa●h it with a floud All sinne is both 1. from Atheisme for did men believe a God that saw all and would punish all

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 D●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 ●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 Ap●lic● 40. Tantum maliquia Christians as Pliny said of them No otherwise evil then for that they were Christians So far did ignorance and ma●●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 hypoc●●sie S. E●●● 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 ●n the Rhem P●st 〈◊〉 Annot in Act. se et 4. Sir Ha●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 Bu●bole ●●pera p●st Dratribe ad● servum arbit●● 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 h●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 Cal● in praesat ad ●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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud●catur vel se ●tentia ●ron●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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casp●nare sub san●abant FINIS