Barnabas and as those would have done Paul Act. 21.12 Verse 14. That they walked not Ministers must both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divide the word rightly and foot it uprightly I said to Peter be fore them all The fault was publike the reproof must be according 1 Tim. 5.20 In the year 1159. lived Ioannes Sarisburiensis Prae ens prae erter pontificem redarguit Renius in hist Pont. who both reproved the Pope to his face and also wrote his Polycraticon wherein he freely scourgeth the Popish Clergy Why compellest thou c. Peters example was a compulsion The company we keep compell us to doe as they doe Verse 15. We who are Jews The Apostle proceedeth in his speech to the Jews at Antioch And not sinners of the Gentiles Because under the Covenant of Grace Their sinnes and iniquities will I remember no more Verse 16. Knowing Here 's more then an implicite faith or a conjecturall confidence Verse 17. Bâ—â— if whiles we seek This is the same in sense with Rom. 3.31 If we should argue from mercy to liberty from free justification to lewd and loose conversation would not all the world cry shame on us I reade of a monster who that night that his Prince pardoned and released him got out and slew him This was Michael Balbus who slew the Emperour Leo Armenius Is it possible that any should offer to do so to Christ Verse 18. For if I build again As I should if I should license any man to sin because justified by faith Christ came by water as well as by bloud he justifies none but whom he also sanctifies Verse 19. Am dead to the Law I. e. Am freed from the curse rigour and irritation of the Law Or am freed from sin as Rom. 6.7 Verse 20. Christ liveth in me Luthers Motto was Vivit Christus Christ liveth and if he were not alive Ioh. Manl. loc com pag. 419. Ps l. 18. I would not with to live one hour longer Let the Lord live saith David Yea let him live in me saith Paul Let him act me let him think in me desire pray do all in me Lord saith Nazianzen I am an instrument for thee to touch Christ dwels in that heart most largely that hath emptied it self of it self The Israelites felt not the sweetnesse of Manna till they had spent the flesh-pots and other provisions of Aegypt And gave himself for me True faith individuateth Christ and appropriateth him to a mans self This is the pith and power of particular faith Mistris Lewis the Martyr being set upon by Satan a little afore she suffered was much comforted and helped by this text Act. and Mon. fol. 1826. Verse 21. I doe not frustrate viz. By seeking to be justified by the Law Ambrose tenders it Non sum ingratus gratiae Dei I am not ungratefull to grace of God I do not repudiate cassate nullifie it Dead in vain Because he attains not his end in dying which was not only to leave us a patern of patience as Anabaptists hold but to merit for us remission of sins and imputation of his righteousnes for our justification CHAP. III. Verse 1. O foolish Galatians THose that are sick of a Lethargy must have double the quantity of physick given them that other men have in other diseases These Galatians were in a spirituall lethargy and are therefore thus sharply rebuked that they might be sound in the faith Tâ—t 1.13 Who hath bewitched you Or Bemisted you and dazeled your eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veâ—v Pun lib. 7. cap. 2. The word properly signifies to overlook as they call it or to kill with the eyes by casting out venemous beams as the Basilisk and as witches are said to do Hath been evidently set forth As a remedy by looking whereon ye might have been cured or kept from that bewitching by the eye like as the stung Israclites were healed by looking on the brazen serpent Crucified amongst you In the evidence of the doctrine of Christ crucified and in the administration of the Lords Supper that lively picture of Christ on the crosse Verse 2. Or by the hearing of faith The Manna of the spirit comes down from heaven in the dews of the Ministery of the Gospel If our eyes see not our teachers Nâ—nb 11.9 1 Pet 1.23 we cannot expect to hear the voice behinde us Isa 30.20 21. Verse 3. Are ye so foolish Those then that have the spirit may play the fools in some particulars Those that are recovered of a phrensie have yet some mad fits sometimes Made perfect by the flesh As Nebuchadnezzars image whose golden head ended in dirty feet Verse 4. If it be in vain q. d. It is not in vain God keepeth the feet of the Saints that they cannot altogether loose the things they have wrought they cannot fall below his supporting grace the Lord puts under his hand Psal 37. Yet it cannot be denied that an hypocrite may suffer and all in vain 1 Cor. 13.3 as did Alexander the Copper-smith who was near unto Martyrdome Act. 19.34 See the Note on 1 Cor. 13.3 Verse 5. Or by the hearing of faith Faith and so life is let into the soul by the sense of hearing Isa 55.3 to crosse the devil who by the same door brought death into the world Verse 6. It was accounted to him This the Papists jearingly call a putative righteousnes The Jews also deride it and say That every fox shall yeeld his own skin to the flaer See Rom. 4.9 11 12. Verse 7. The same are children c. And heirs together with him of the world Rom. 4. which is theirs in right though detained a while from them by the Amorites till their sins be full Verse 8. And the Scripture fore-seeing The Scripture therefore is not a bruit dead things as the Jesuites blaspheme Greg in Reg. 3. Excellently spake he who called the Scripture Cor animam Dei the heart and soul of God Preached the Gospel There is Gospel therefore in the old Testament In thee shall all Nations See my Note on Gen. 12.3 All Nations shall be blessed i. e. justified by faith Verse 9. Are blessed c. For they only are blessed whose sins are remitted Psal 32.1 O the blessednesses of that man saith the Psalmist Verse 10. Are under the curse Aut faciendum aut patiendum He that will not have the direction of the law must have the correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That continueth not in all Deut. 27.26 Heb. Shall stand firm as a four-square stone Verse 11. Shall live by faith As being justified by faith See the Note on Rom. 1.17 Verse 12. And the law is not of faith Because it promiseth not life to those that will be justified by faith but requireth works Verse 13. Christ hath redeemed us As man he bought us as God he redeemed us saith Hierome For to redeem is properly to buy some things back
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 waâ—â— occasion of his death as man in despâ—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 câ—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 â—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. â—upâ—ter stercorariâ— 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 â—â—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 Cainisâ—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 liâ—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. Mâ—rks of an A â—â—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 waâ—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
his song ever since he had been in the third heaven So Mr Bolton lying on his death-bed said I am by the wonderfull mercies of God as full of comfort as my heart can hold and feel nothing in my soul but Christ with whom I heartily disire to be In his life by M. Bagshâ—â—â— Which is farre better Farte farre the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A transcendent expression such as is that 2 Cor. 4.17 See the Note there Verse 24. Is more needfull for you Mr Bolton dying and desiring to be dissolved being told that it was indeed better for him to be with Christ but the Church of God could not misse him not the benefit of his Ministery he thus replied with David 2 Sam. 15.25 26. If I shall finde favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if otherwise loe here I am let him doe what seemeth good in his eyes Verse 25. And joy of faith That is for your full assurance which is that highest degree or faith whereby a believer having gotten victory over his doubtings triumpheth with a large measure of joy Verse 26. That your rejoycing Gr. Your glorying or exulting in this that God hath given â—e in as an answer to your praiers It is surely a sweet thing to hear from heaven David often boasts of it Ps 6. 66. Verse 27. Only let your conversation q. d. If you would that God should hear you and deliver me be ready prepared for the receipt of such a mercy The fountain of divine grace will not be laden at with foul hands Ps 66.17 The lepers lips should be covered according to the law Let your conversation Your civil conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your common commerce and interdealings with men also Hippocrates took an oath of his followers to keep their profession unstained and their lives unblameable Striving together for the faith As the Barons of Polonia professed to do by their starting up at the reading of the Gospel Anno 965. and drawing out their swords half way in testimony that they would stick and stand to the defence of that truth to the very death Io. Funccius Help the truth in necessity strive with it and for it Verse 28. And in nothing terrified A Metaphor from horses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they tremble and are sore afrighted he that feareth God need fear none else Psal 3. But with the horse in Iob Job 39.22 he mocketh at fear and is not afrighted neither turneth he back from the sword Verse 29 For unto you it is given As an high honour not only to believe though that 's a great matter For he that believeth hath set to his seal that God is true hath given God a testimoniall such as is that Deut. 32.4 but also as a further favour to suffer for his sake This is the lowest subjection that can be to God but the highest honour both to him and us This made Latimer after the sentence pronounced on him Act. and Mon. cry out I thank God most heartily of this honour Saunders said I am the unmeetest man for this high office that ever was appointed to is Such an honour it is said Carelesse Martyr as the greatest Angel in heaven is not permitted to have God forgive me mine unthankefulnesse c. Ibiâ— â—3 61. Ibid 1744. Verse 30. Which ye saw in me Act. 16.19 23 24 c. See the Notes there CHAP. II. Verse 1. If there be therefore A Most passionate obtestation importing his most vehement desire of their good agreement whereunto he conjures them as it were by all the bonds of love betwixt him and them Matters of importance must be pressed with utmost vehemence Colos 3.14 Love is charged upon us above all those excellent things there reckoned up If any comfort of love As there is very much making the Saints to enjoy one anothers society with spirituall delight Psal 16.3 and to communicate with gladnesse and singlenesse of heart Act. 2 46 The Lord doth usually and graciously water the holy fellowship of his people with the dews of many sweet and glorious refreshings so that they have a very heaven upon earth for kinde the same with that above and differing onely in degrees Verse 2. Being of one accord of one minde Hereunto those many ones should move us mentioned by our Apostle Ephes 4.4 5. See the Notes there Verse 3. Let nothing be done through strife These are those hell-hags that set the Church on fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If these could be cast out of mens hearts Isid Pelusl 4. 〈◊〉 55. great hopes there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore hath it that all men would soon consent in one and the same truth and be at peace among themselves Verse 4. Look not every man c. Self is a great stickler but must be excluded where love shall be maintained He that is wholly shut up within himself is an odious person and the place he lives in longs for a vomit to spue him out Verse 5. Let this minde be in you We should strive to expresse Christ to the world not as a picture doth a man in outward lineaments only but as a childe doth his father in affections and actions Our lives should be as so many Sermons upon Christs liâ—s 1 Pet. 2.9 Verse 6. To be equall with God Gr. Equals that is every way â—quall not a secondary inferiour God as the Arrians would have him See the Notes on Job 1.1 2 3 4. Verse 7. But made himself c. Gr. Emptied himself suspended and laid aside his glory and majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and became a sinner both by imputation for God made the iniquity of us all to meet upon him Isa 53.6 and by reputation for he was reckoned not only among men but among malefactours verse 9. hence he is said to be sent in the likenesse of sinnefull flesh Rom. 8 3. Verse 8. He humbled himself This Sun of righteousnesse went ten degrees back in the diall of his Father that he might come to us with health in his wings that is in his beams Became obedient unto death That is to his dying day saith Beza He went thorow many a little death all his life long and at length underwent that cursed and painfull death of the Crosse his soul also being heavy to the death Mat. 26. Verse 9. Wherefore God also c. Wherefore denoteth not the cause but the order of Christs exaltation as a consequent of his sufferings as some conceive Verse 10. That at the name Gr. In the name The Papists stifly defend the ceremony of bowing at the name of Jesus Sir Edwin Sands in Spec. Eurâ—p to countenance the adoration of their deified Images altars and their host teaching in their Pulpits That Christ himself on the Crosse bowed his head on the right
in tents and tended hâ—ards had Iubal to his brother the father of musick Iabal and Iubal industry and plenty not without sweet content dwell together Verse 15. But I would not have c. Ignorance is the mother of mistake and of caussesse trouble of errour and of terrour as the Roman souldiers were once muâ—n affrighted at the sight of the Moons â—clipse till the Generall had undeceived by a discourse of the naturall cause thereof That ye sorrow not Non est lugendus qui moritur sed desideranaus faith Tertullian Abraham mourned moderately for 〈◊〉 decased wife Gen. 23.2 as is imported by a small caph in the word â—ocothab to weep So did David for the childe born in adultery though for Absolom he exceeded It is one of the dues of the dead to be lamented at their funerals But Christians must know a measure and so water their plants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 as that they drown them not Even as others which have no hope Lugeatur mortuus sed ille quem gehenna suscipit quâ—m Tartarus devorat c. Let that dead man be lamented whom hell harboureth whom the devil dâ—vouâ—â—th c. But let us whose departed â—ouls Angels accompany Christ imbosometh and all the Court of heaven comes forth to welcome account mortality a mercy and be grieved that we are so long detained here from the company of our Christ faith Hierom. Verse 14. Sleep in Iesus Dead in Christ The union then is not dissolved by death But as by sleep the body is refreshed so by death it is refined Let our care be to cleave cloâ—e to Christ in the instant of death so shall he be to us both in life and death advantage Verse 15. By the word of the Lord Or In the word c. in the self-same words that the Lord used to me probably when I was rapt up 2 Cor. 12.2 4. and heard wordlesse words Shall not prevent them They shall rise eâ—e we shall be rapâ— and as they have been before us in death so shall they be in glory Now priority is a priviledge Verse 16. With a shout Ingenti Angelorum jubilo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamatione saith Arctius With a huge applause and acclamation of angels such as is that of Mariners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when near the haven Italiam Italiam laeto clamore salutans or that of souldiers when to joyn battle with the enemy And with the trump of God To require the law in manner as it was given Mount Sinai only was then on a slame but now the whole world c. Then God came with ten thousands of his Saints but now thousand thousands shall minister to him and ten thousand thousands shall stand before him Verse 17. Then we which are alive He speaketh thus of himself as alive at Christs coming because we should daily expect it and even hasten to it Shall be caught up together This is that mystery mentioned 1 Cor. 15.51 and not till now made known to the world See the Note there In the clouds As Christ also ascended Acts 1. These be the waggons and charriots that Christ will send for us as Ioseph set his fathers family down to Aegypt And so shall we ever be c. Oâ— blessed hour O thrice happy union Nothing ever came so near it as the meeting of Iacob and Ioseph or of those two cousins Mary and Elizabeth Luk. 1. Verse 18 Wherefore comfort c. Scripture-comforts come home to the heart so do not philosophicall Nescio quomodo saith Cicero 〈◊〉 medicina morbo est imbecillior Mâ—â—ch Adam 〈…〉 And albeit it is mâ—rvellous sweet to meditate as Mr Knox found it on his death-bed so that he would have risen and gone into the pulpit to tell others what be had felt in his soul yet there is a speciall force of strong consolation in Christian communication which the Lord usually waâ—â—reth with the dews of divine blessing CHAP. V. Verse 1. But of the times and the seasons VVHen Christ shall come to judgement this is to be reckoned inter arcana imperij See the Note on Mat. 24 36. The times and the seasons God hath put in his own power Act. 1.7 This is a key that he keepeth under his own girdle Verse 2. The day of the Lord That day by a speciality Luk. 21.34 that great day Revel 6.17 that day of the declaration of Gods just judgement Rom. 2.5 16. that day of Christ 2 Thess 2.2 of God 2 Pet. 3.13 where in he will shew himself to be God of Gods and Lord of Lords As a thief in the night Who giveth no warning Mat. 24.43 See the Note there Verse 3. For when they shall say Security is the certain usher of destruction as in Benhadads army and Pompeys before the Pharsalian field Some of them contended for the Priesthood which was Caesars office others disposed of the Consulships and offices in Rome as if all were already their own Pompey â—â—mself being so wretchedly wreâ—chlesse that he never considered into what place he were best to retire if he lost the day Then shall sudden destruction As Philosophers say that before a snow the weather will be warmish when the winde lies the great rain fals and the air is most quiet when suddenly there will be an earthquake Verse 4. Should overtake you as a thief Though it come upon you as a thief in a time uncertain Free you are from the destruction of that day though not altogether free from the distraction of it till somewhat recollected you remember that now your redemption draweth nigh Hence the Saints love Christs appearing 2 Tim. 4 8. Look for it with stretcht-out necks and long after it Rev. 22.20 Verse 5. We are not of the night c. Qu. Curtius Alexander willed that the Grecians and Barbarians should no longer be distinguished by their garments but by their manners so should the children of light and of darknesse Verse 6. As doe others What wonder that the Grecians live loosly faith Chrysostome but that Christians do so this is worse yea intolerable But let us watch and be sober We must not be like Agrippa's dormouse that would not awake till cast into boiling lead Comment iâ— Diâ—â—cor or Matthiolus his asses fed with hemlock that lie for dead and are half hileded ere they can be arroused But rather we should resemble Aristotle and others who were wont to sleep with brazen balls in their hands which falling on vessels purposely set on their beds sides the noise did disswade immoderate sleep Verse 7. Are drunk in the night But now alas drunkennesse is become a noon-day devil Drunk â—up by M. Harris Once Peters argument saith a reverend Divine was more then probable These men are not drunk for it is but the third hour of the day Now men are grown such husbands as that by that time they will return their stocks and have their brains crowing before day
upon them with his feet and not dote upon them with his heart 2. That by them as by a step or stirrop he may raise his heart to things above A sanctified fancy can make every creature a ladder to heaven He left nothing No not Angels Not yet all things put under him Rebellis fact a est quia hoâ—o numini â—â—eatura bomini Aug. The creature rebelleth against man because he rebelleth against God If the Master be let upon the servants will draw and fight for him Verse 9. But we see Jesus The Saints hold all in capite tenure in Christ Now in him all things are already subjected unto us and made serviceable to our salvation For the suffering of death Or that he might be in a condition to suffer death this Sun of righteousnesse went ten degrees backward not only below his Father Job 14.28 but below the Angels for man as man is inferiour to the Angels Verse 10. For it became him That is God whose perfect wisdome justice c. shineth most clearly in that great work of our redemption then the which God could not have done any thing more beseeming himself what ever the worlds wizards conceit to the contrary 1 Cor. 1.23 For Whom are all things See the Note on Rom. 11.36 To make the captain c. He that is Captain of the Lords hoasts Josh 5.14 is also Captain of our salvation This is comfort To make perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Consecrate The Priests were first consecrated with oil then with bloud so was Christ first by the Spirit and then by his own bloud Verse 11. Are all of one viz. of Adam Only with this difference that we are of Adam and by Adam but Christ was of Adam not by Adam for he was not begotten but made and so originall sin was a voided He is not ashamed Christ was not ashamed of us when we had never a rag to our backs Should we be ashamed of him and his service Verse 12. I Will declare c Psal 22.22 A Psalm of Christs sufferings entituled upon Ajaleth Shachar that is The morning-stagge such an one as the huntsman singleth out to hunt for that day Christ thus hunted and praying for deliverance promiseth to praise Gods name amidst his brethren that is his faithfull servants Verse 13. I Will put my trust in him Which he needed not had he not been a man subject to misery And the children c. Christ is the everlasting Father Isa 9.6 and the Saints are the travel of his soul that prolong his days upon earth Isa 53.10.11 Filiabitur nomine ejus Psal 72.17 There shall be a succession of Christs name till he present all his to his heavenly Father at last day with Behold I and the children whom thou hast given me Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children are partakers Little children Christ also became a little childe the babe of Bethlehem Isa 9 6. catch him up as old Simeon did Kisse him lest he be angry Psal 2. Stumble not at his weaknest bat gather assurance of his love and grow up unto the measure of the stature of the fulnesse of Christ Ephes 4.13 Him that had the power of death As the hang man hath the power of the gallows to kill men with death Rev. 2.23 Verse 15 And deliver them So that to those that are in Christ death is but the day-break of eternall brightnesse Not the punishment of sin but the period of sin It is but a sturdy Porter opening the door of eternity a rougher passage to eternall pleasure What need they fear to passe the waters of Jâ—rdan to take possession of the land that have the Ark of Gods Covenant in their eye Tollitur mors non ne sit sed ne obsit As Christ took away not sin but the guilt of it so neither death but the sting of iâ— Who through fear of death That King of terrours as Job calleth death that terrible of ad terribles as Aristotle Nature will have a bout with the best when they come to die But I wonder saith a grave Divine how the souls of wicked men go not out of their bodies as the devils did out of the daemoniacks rending raging tearing soming I wonder how any can die in their wits that die not in the saith of Jesus Christ Appius Clâ—ndius loyed not the Greek Zeta because when it is pronounced it representeth the gnashing teeth of a dying man Sigismund the Emperour being ready to die commanded his servants not to name death in his hearing c. Verse 16. For verily be took not Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For no where took he q. d. We sinde not any where either in the Scriptures or in any Church record But he took He assumed apprehended caught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid hold on as the Angeâ— did on Lot Gen. 1.16 as Christ did on Peter Mat. 14.31 as men use to do upon a thing they are glad they have got and are loth to let go again It is a main pillar of our comfort that Christ took our flesh for if he took not our flesh we are not saved by him Verse 17. In all things Except in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the brazen serpent was like the fiery serpent but had no sting To make reconciliation To expiate our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to appease Gods wrath Verse 18. He is able to succour And no lesse apt then able as he that hath been poor or troubled with tooth-ach will pity those that are so CHAP. III. Verse 1. Holy brethren HOly because partakers of a calling that is heavenly 1. Ratione fontis Phil. 314 15.2 Ratione finis to the fruition of heavenly priviledges in Christ Verse 2. As also Moses was faithfull And yet how unworthily handled by the authour of the Marrow of Modern Divinity that slie Antinomian in divers passages of his book as might easily be instanced Verse 3. Worthy of more glory then Moses In whom these Hebrews trusted Spec. Europ Job 5.45 And the Jews at this day hold That the law of nature shall bring to heaven those that observe it but the Hebrews unto whom the law of Moses was peculiarly given by keeping it shall have a prerogative of glory Poor seduced souls Verse 4. He that built all things Moses and all Is God That is Christ whom he had proved to be God by many arguments Chap. 1. Messias therefore is to be preferred before Moses Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a servant Famulus ingenuus a servant of the better fort a man of worship as the word seemeth to import though it be honour enough to be Christs servant of the meanest in his family Verse 6. If we hold fast See here a just description of the invisible Church of Christ Verse 7. Wherefore as the holy Ghost It is well observed by Calvin Hier. Epist
Moses and his sister Miriam concerning Alchymy which is an Art without art saith one A multiplying of something by nothing saith another An omne aliquid nihil that Moses I believe never dreamt of nor was it any part of the wisdom of Egypt wherein he was so well instructed and excelled Act 7 22. And although he were mighty in word and deed yet he hath left us nothing in writing of his Egyptian learning nothing of the true rationall philosophy which he both learned and taught long before Mercurius Trismegistus was born whom yet Iamblicus makes the first authour of Egyptian Arts S. Ambrose gives the reason because he received Gods Spirit as the servant of God faithfull in all his house he preferred the heavenly truth before that vain earthly philosophy and set down such things only as he judged fit for the furtherance of our faith Arts are a rich blessing of the Lord and it was then and is ever to be wished that all Gods faithfull messengers were endued with such excellent parts of humane learning Masohil of David Prov. 501. as Moses was But what is the chaff to the wheat saith the Lord to those that preached mens devices and fought out vain things in stead of Gods word Ier. 23.28 striving to please the people and to set up themselves by ostentation of their own gifts and learning The 32. Psalm is entituled Davids learning and was penned to teach the unlearned how to get true happinesse And Solomon calleth this knowledge Wisdoms or Knowledges And Isa calleth that a learned tongue that studieth out cases of conscience and speaketh a word in due season Iob cals him an Interpreter one of a thousand Isa 50.4 Iob 33.23 that declareth unto man his righteousnesse c. How vain then are those that count nothing worthy to be known but these earthly learnings and spend all their time and studies in them as the Heathen did till they become almost as heathenish Their spare-hours indeed and as it were for recreation sake many of the ancient Fathers spent and not unprofitably in Heathen Authours partly for the bettering of their stile as Chrysostome and partly for confutation of heathenish opinions and superstitions as Clemens Alexandrinus c. which made Iulian the apostate cry out Proprys pennis configimur we are beaten with our own weapons Thus S. Paul beat the Athenians thus Arnobius in a lofty and lively stile beats the Gentiles Act. 17. after that himself had written some things against the Christians before he was converted from Gentilisme He for this stile Vtinam tom noâ—â—a potuâ—ssâ— confirmare quiaÌ„ facile aliena destruxit Ora. proâ— Plac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Tim Issum quasi parenâ—em hujus Vniversitatis invenâ—re dâ—ssicile est cum jam inveneris â—nd care in vul gusâ—â—nâ—fas Cic. was called the Christian Caesar as Lactanitius his scholar was called the Christian Cicero S. Hierom passeth this censure upon his writings Lactantius was as it were a certain floud of Tullian eloquence I would he had been as happy at confirming of our religion as he was at the confuting of the contrary superstition Sed non omnia possumus omnes Tully wished Would he could as easily finde out the true God as descry the false And had he consulted the Jews whom for their calamities he so much sleighted he might haply have heard of him Something he had read of him and thereby groped after him in the dark Act. 17.27 in Plato who speaketh thus and is translated word for word by Tully To finde out the maker and Father of all is a hard task to tell what he is when thou hast found him out is impossible Hence the Athenians had their alter dedicated to the unknown god that is to the true and only God Of whom they had learned out of the ancient philosophers and Sibylles oracles that he was but one invisible ineffable essence whose name cannot be uttered as the Jews held from whom the best of the philosophers drew their best Divinity Hence Lucan a Heathen Poet calleth the Jews God an uncertain God Iuvenal jeareth That they worship nothing but the clouds dedita sacris incerti ludea Dei In pharsal 1.2 Nil praeter nubas aeli numen adorant â—â—ct 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an unknown God within them And Aristophanes brings in Socrates worshipping the clouds because he worshipped not the same Gods as the vulgar did but fought to bring in new ones as Laertius relates it For which cause also he was condemned to death in the same court of Areopagus whither S. Paul was hurried but by a speciall providence of God escaped not being so much as called to his answer which would have been to the hazard of his life Athens is called by Euripides the Greece of Greece by Demosthenes the eye soul and Sun of Greece by Thucydides the common school of mankinde There were the finest and most mercuriall wits of the world and they had the bravest preacher in the world who took his text oft one of their alters and expounded it out of their own Authours But with what successe Some doubted some derided a very few only were converted no Church planted For the natural man though never so learned perceiveth not the things of God as little as Nicodemus though a Doctour did the doctrine of regeneration What then shall learning be the lesse valued because by some abused perverted and made a hinderance from heaven The Anabaptists indeed condemned the arts and other ornaments of grace and nature for the unworthinesse of the persons or subjects wherein they were found Luther retorted upon them Then belike matrimony authority liberty c. are to be despised and avoided Are not the works of God good because the men who use them are Gel. l. 15.0.11 some of them wicked The Romans I know not upon what dislike banished one time all Philosophers out of their City but that was not the wisest act that ever they did Licinius the Emperour was such an enemy to learning that he called it the plague and poison of the Common wealth But that was the braying of an asse rather then the speech of a man Hamanitatis studiosoâ— uno nomine heretiâ—us appellaret Ioh. Mâ—nl loc com p 246. Pope Paul the second pronounced all schollars heretikes and seriously exhorted the Romans not to breed up their children at school it was enough if they could write and reade It is cautionated by the Duke of Russia That there be no schools lest there should be any schollars but himself The people say in a difficult question God and our great Duke know all this The Turks Janizaries upbraided their Emperour with his learning Heyl Geog. 343. for when Bajazet the second had cast Achmetes Bassa into prison those martial men amongst many other opprobrious words wherewith they shamefully loaded him Turk hist fol. 414. Plats as drunkard beast rascall
the number of ten words so loth are heretikes to have their Asses ears seen they divide this last which yet Paul here cals the Commandment and sure he knew better then they the Analysis of the law Verse 9. For I was alive As being without sense of sin and conscience of duty Sin revived sc In sense and appearance And I died sc In pride and self justice Verse 10. Ordained to life By life and death understand peace and perturbation Verse 11. Deceived me Irritated my corrupt nature and made me sin the more per accidens as Pharaoh was the worse for a message of dismission Verse 12. The Commandement Vis legis in mandando praecipiendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly signifieth an affirmative precept Verse 13. Exceeding sinsull Sin is so evil that it cannot have a worse Epithite given it Paul can call it no worse then by it's own name sinfull sin Verse 14. Sold under sin But yet ill-apaid of my slavery and lusting after liberty Verse 15. I allow not Gr. I know not as being preoccupated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.1 wherried and whirled away by sin before I am aware or have time to consider Verse 16. I consent unto the law I vote with it and for it as the rule of right I wish also well to the observance of it as David did Psal 119 4.5 Verse 17. It is no more I Mr Bradford Martyr in a certain Letter thus comforteth his friend At this present my dear heart in the Lord you are in a blessed estate Act. and Mon. fol. 1497. although it seem otherwise to you or rather to your old Adam the which I dare now be bold to discern from you because you would have it not only discerned but also utterly destroyed M. Harris Sam. Fun. God saith another reverend man puts a difference between us and sin in us as betwixt poison and the box that holds it Sin that dwelleth in me An ill inmate that will not out till the house falleth on the head of it As the fretting leprosie in the walls of an house would not out till the house it self were demolished Sin as Hagar will dwell with grace as Sarah till death beat it out of doors Verse 18. Dwelleth no good thing Horreo quicquid de meo est ut sim meus saith Bernard It was no ill wish of him that desired God to free him from an ill man himself For Domine libera me à malo bomine meipse though engraffed into Christ yet we carry about us a relish of the old stock still Corruption is though dejected from it's regency yet not ejected from it's inherency It intermingleth with our best workes How to perform Gr. To do it thorowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I am doing at it as I can Verse 19. For the good c. Nature like Eve and Jobs wife is alwaies drawing us from God As the ferry-man plies the oar and eyes the shore homeward where he would be yet there comes a gust of winde that carries him back again so it is with a Christian Corruption edg'd with a temptation gets as it were the hill and the winde and upon such advantages too oft prevaileth Verse 20. It is no more I Every new man is two men See the Note above on Vers 17. Verse 21. Tota vita bani Christiani sanctum desidertiâ— est Aug. When I would doe good Something lay at the fountain head as it were and stopt him when he would do his duty But God valueth a man by his desires Evil is present We can stay no more from sinning then the heart can from panting and the pulse from beating Our lives are fuller of sins then the firmament of starres or the furnace of sparks Erasmus was utterly out that said with Origen Paulum hoc sermone balbutire quum ipse potiùs ineptiat saith learned Beza So Joannes Sylvius Aegranus a learned but a prophane person reprehended Paul for want of learning and said Quòd usus sit declamatorijs verbis non congrâ—â—ntibus ad remâ— c. Joh. Manl. loc com 165 486. Nominabat sophisma quod diceremus homines non posse implere legem c. Verse 22. I delight Germanicus reigned in the Romans hearts Tiberius but in the Provinces So here Verse 23. A law in my members Called the deeds of the body Rom. 8.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plaâ—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Phoedro because corruption acteth and uttereth it self by the mâ—mbers of the body The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Empedoclea is within but easily and often budgeth and breaketh out Warring against the law The regenerate part Plato in Cratylo pulchre ait Vt mentem appellamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita legem dicimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alioqui mens hominum vagatur And bringing me into captivity The sins of the Saints those of daily incursion are either of precipitancy D. Preston as Gal. 6.1 or of infirmity when a man wrestles and hath some time to fight it out but for want of breath and strength fals and is in some captivity to the law of sin This is the worse Verse 24. O wretched man We must discontentedly be contented to be exercised with sin while we are here It is so bred in the bone that till our bones as Josephs be carried out of the Egypt of this world it will not out The Romans so conquered Chosroes the Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he made a law that never any King of Persia should move warre against the Romans But let us do what we can to subdue sin it will be a Jebuâ—te a false borderer yea a rank traitour rebelling against the Spirit Only this we may take for a comfortable sign of future victory when we are discontent with our present ill estate Grace will get the upper hand as nature doth when the humours are disturbed and after many fits And as till then there is no rest to the body so neither is there to the soul Who shall deliver me Nothing cleaves more pertinaciously or is more inexpugnable then a strong lust From this body of death Or this dead body by an Hâ—braisme this carcase of sin to which I am tied and lungold as noiâ—ome every whit to my soul as a dead body to my senses and as burdensome as a withered arm or mortified lim which hangs on a man as a lump of lead Verse 25. I think God c. The Grecians being delivered but from bodily servitude by Flaminias the Roman â—enerall called him their Saviour and so rang out Saviour Saviour Plutarch that the Fowls in the aâ—r fell down dead with the cry How much greater cause have we to magnifie the grace of Christ c. So then with the minde c. The stars by their proper motion are carried from the West to the East And yet by
the motion of obedience to the first mover they passe along from the East unto the West The waters by their naturall course follow the center of the earth yet yeelding to the Moon they are subject to her motions So are Saints to Gods holy will though corrupt nature repine and resist CHAP. VIII Verse 1. There is therefore now NOw after such bloudy wounds and gashes chronicled Chap. 7. Though carried captive and sold under sin yet not condemned as might well have been expected This the Apostle doth here worthily admire Verse 2. For the Law of the Spirit That is Christ revived and risen hath justified me See the Note on Chap. 4.25 Verse 3. It was weak through the flesh Which was irritated by the law and took occasion thereby Verse 4. Might be fulfilled In us applicativè in Christ inhaesivè Verse 5. Doe minde the things For want of a better principle The stream riseth not above the spring Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be carnally The quintessence of the fleshes witinesse or rather wickednesse Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the carnall minde The best of a bad man is not only averse but utterly adverse to all goodnesse Homo est inversus decalogus Job 11.12 an asses soal for rudenes a wilde asses for unrulines Verse 8. Cannot please God Their best works are but dead works saith the Authour to the Hebrews but silken sins saith Augustine Lombard citeth that Father De ver inrocent cap. 56. saying thus Omnis vitae infid lium peccatum est nihil bonum sine summo bono The whole life of unbelievers is sin neither is there any thing good without the chiefest good Ambrose Spiera a Popish Postiller censureth this for a bloudy sentence Crudelis est illa sententia saith he Verse 9. He is none of his As the Merchant sets his seal upon his goods So doth God his Spirit upon all his people Ephes 1.13 Verse 10. The body is dead Death to the Saints is neither totall but of the body only nor perpetuall but for a season only vers 11. Verse 11. Your mortall bodies As he hath already quickned your souls Verse 12. Not to the flesh We owe the flesh nothing but stripes nothing but the blew eye that St Paul gave it It must be mastered and mortified Drive this Hagar out of doors when once it grows haunty Verse 13. If ye live after the flesh We must not think to passe è coeno ad Coelum to dance with the devil all day and sup with Christ at night to fly to heaven with pleasant wings Beetles love dunghils better then ointments and swine love mud better then a garden so do swinish people their lusts better then the lives of their souls Horat ep 2. At Paris ut vivat regnetque beatus Cogi posse negat That carnall Cardinall said That he would not part with his part in Paris for Paradise But if ye mortifie the deeds c. Either a man must kill here or be killed Camdens Elis Aut for aut feri as Q. Elizabeth often sighed and said to her self concerning the Queen of Scots Valentinian the Emperour dying gloried of one victory above the rest and that was his victory over the flesh Inimicorum nequissimum devici carnem meam said he Be alwaies an enemy to the devil In vita Valentin and the world but specially to your own flesh said Rob. Smith Martyr in a letter to his wife Act. and Mon. fol. 1545. Verse 14. For as many as are led As great men suffer their sons to go along with them but set tutours to overlook and order them So dealeth God by his the Spirit leadeth them into all goodnesse righteousnesse and truth Ephes 5.9 and fetcheth them again in their cuâ—straies Verse 15. The spirit of bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Tim. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law will convince the judgement but 't is the Gospel that convinceth the lust and the affection and so sendeth us to treat with God as a Father by fervent praier Verse 16. Beareth witnesse What an honour is this to the Saints that the holy Ghost should bear witnes at the bar of their consciences Verse 17. And if sonnes then heirs All Gods sons are heirs not so the sons of earthly Princes Jehoshaphat gave his younger sons great gifts of silver of gold and of precious things with fenced Cities in Judâ—h but the Kingdom gave he to Jehoram because he was the first-born 2 Chron. 21.3 Gods children are all higher then the Kings of the earth Ps 89 27. Verse 18. Are not worthy to be c. Heaven will pay for all hold out therefore faith and patience When Saul had the Kingdom some despised him but he held his peace though a man afterwards froward enough What is a drop of vinegar put into an ocean of wine What is it for one to have a rainy day who is going to take possession of a kingdom Pericula non respâ—cit Martyr coronas respicit saith Basil A Dutch martyr seeing the flame to come to his beard Ah said he what a small pain is this to be compared to the glory to come Act. and Mon. 813. Verse 19. For the earnest expectation Gr. The intent expectation of the creature expecteth an hebrew pleonasme and withall a metaphor either from birds that thrust a long neck out of a Cage as labouring for liberty or else from those that earnestly look and long for some speciall friends coming as Sisera's mother who looked out at a window and cried thorow the lattesse Why is his charet so long in coming Judg. 5.28 Verse 20. Subject to vanity The creature is defiled by mans sin and must therefore be purged by the fire of the last day as the vessels that held the sin-offering were purged by the fire of the Sanctuary Verse 21. Because the creature it self See Mr Wilcox his Discourse upon these words printed together with his Exposition of the Psalms Proverbs c. in Folio Verse 22. The whole creature groneth Even the very heavens are not without their feeblenesse and the manifest effects of fainting old-age It is observed that since the daies of Ptolomy the Sun runs nearer the earth by 9976. Germane miles and therefore the heavens have not kept their first perfection Verse 23. The first fruits Which the creatures have not and yet they grone how much more we The redemption Our full and finall deliverance Verse 24 For we are saved by hope Hope is the daughter of faith but such as is a staff to her aged mother Verse 25. Then do we with patience Religious men finde it more easie to bear evil then to wait till the promised good be enjoyed Heb. 10 36. The spoiling of their goods required patience but this more then ordinary Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Pareus Helpeth our infirmities Lifts with us and be fore us in our praiers Or helpeth
Maries daies at one stake a lame man and a blinde man The lame man after he was chained casting away his crutch bad the blinde man be of good comfort for death would heal them both Act. and Mon. fol. 1733. And so they patiently suffered Verse 44. A spirituall body Luther saith the body shall move up and down like a thought Augustin saith they shall move to any place they will assoon as they will As birds saith Zanchius being hatched do flie lightly up into the skies De operib Dei which being eggs were a heavy and slimy matter So man being hatched by the resurrection is made pure and nimble and able to mount up into the heavens Verse 45. A quickning spirit Christ is called a spirit from his Deity as Heb. 9.14 and a quickning spirit because he is the principle of life to all believers Verse 46. And afterward that is spirituall Nature Art Grace proceed from lesse perfect to more perfect Let us advance forward and ripen apace that we may be accounted worthy to obtain that world and the resurrection from the dead Luk. 20.35 Verse 47. Of the earth earthy Gr. Dusty slimy ex terra friabili Let this pull down proud flesh The Lord from heaven Not for the matter of his body for he was made of a woman but for the originall and dignity of his person whereof see a lively and lofty description Heb. 1.2 3. Verse 48. They that are earthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgus fictilis Man is but an earthen pot Isa 64.8 Verse 49. The image of the heavenly See Phil. 3.21 Our bodies shall be fashioned like to Christs glorious body in beauty brightnesse incorruption immortality grace favour agility strength and other unspeakable qualities and excellencies Whether they shall have that power as to tosse the greatest mountains like a ball yea to shake the whole earth at theâ—r pleasure as Anselme and Luther thinke I have not to say Verse 50. Flesh and bloud The body as it is corruptible cannot enter heaven but must be changed we shall appear with him in glory The vile body of Moses that was hid in the valley of Moab was brought forth glorious in the hill of Tabor Math. 17. Verse 51. I shew you a mystery Not known till now to any man living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This likely was one of those wordlesse words that Paul heard in his rapture 2 Cor. 12.4 Verse 52. The trumpet shall sound As at the giving of the law it did Exod 19 16. If the law were thus given saith a Divine how shall it be required If such were the proclamation of Gods statutes what shall the sessions be I see and tremble at the resemblance The trumpet of the Angel called to the one the trumpet of the Arch-angel shall summon us to the other In the one the Mount only was on a flame all the world shall be so in the other To the one Moses saies God came with ten thousands of his Saints In the other thousand thousands shall minister to him and ten thousand thousands shall stand before him Verse 53. For this corruptible Pointing to his body he that speaketh as Psal 34 6. This poor man cried the Lord heard him So the old believers when they rehearsed the Creed and came to that Article I believe the Resurrection of the flesh they were wont to adde Etiam huâ—â—s carnts even of this self-same flesh So Job 19.27 Verse 55. Death is swallowed up As the fuell is swallowed up by the fire as the Sorcerers serpents were swallowed up by Moses his serpent Verse 56. Death where 's thy sting This is the sharpest and the shrillest note the boldest and the bravest challenge that ever man rang in the ears of death Sarcasmo constat hostili derisione quâ mors ridenda propinatur saith one Death is here out-braved called craven to his face and bidden Do his worst So Simeon sings out his soul Tollitur mors non ne sit sed ne obsit Aug. Hilarion chides it out Ambrose is bold to say I am neither ashamed to live nor afraid to die Anne Askew the Martyr Act. and Mon. fol. 1131. thus subscribeth her own confession Written by me Anne Askew that neither wisheth for death nor feareth his might and as merry as one that is bound towards heaven Ibid. Mr Bradford being told he should be burned the next day put off his cap and lifting up his eyes praised God for it Verse 56. The sting of death is sinne Christ having unstinged death and as it were disarmed it we may safely now put it into our bosoms as we may a snake whose sting is pull'd out If it shoot forth now a sting at us it is but an enchanted sting as was that of the Sorcerers serpents Buzze it may about our ears as a drone Bee but sting us it cannot Christ as he hath taken away not sinne it self but the guilt of sinne so not death it self but the sting of death Verse 57. But thanks be to God c. Here S. Paul Christs chief Herauld proclaims his victory with a world of solemnity and triumph Verse 58. Alwaies abounding c. This will strengthen faith as the oft knocking upon a stake fastens it When faith bears fruit upward it will take root downward CHAP. XVI Verse 1. Collection for the Saints THe poor believers at Jerusalem Rom. 15.26 who had suffered hard things of their own Countrey-men 1 Thess 2.14 and taken joyfully the spoiling of their goods Heb. 10.34 Gal. 2.10 Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were therefore relieved by the Churches of the Gentiles at Pauls motion The word here used for Saints signifieth such as are taken off from the earth The Saints though their commoration be upon earth their conversation's in heaven Verse 2. Vpon the first day The Christian Sabbath the Lords-day as the Greek Scholiast well renders it which to sanctifie was in the Primitive times a badge of Christianity When the question was propounded Servasti dominicum Hast thou kept the Lords-day The answer was returned Christianus sum intermittere non possum I am a Christian I can do no lesse then keep the Lords-day D King on Jonas Lect. 7. But the world is now grown perfectly profane saith one and can play on the Lords-day without book The Sabbath of the Lord the sanctified day of his rest is shamelesly troubled and disquieted Lay by him in store Gr. As a treasure 1 Tim. 6.18 Manus pauperum gazophylacium Christi The poor mans box is Christs treasury As God hath prospered him Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given him a good arrivall at the end of his voiage and enabled him for we may not stretch beyond the staple and so spoil all Verse 3. Your liberality Gr. Your grace That which having received of Gods free grace you do as freely part with to his poor
a Tent-maker elegantly compares mans body to a Tent. Plato also in his dialogue of death calleth the body a Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have a buiding of God The Ark transportative till then was setled in Solomons temple So shall the soul be in heaven As when one skin fals off another comes on so when our earthly tabernacle shall be dissolved or taken down we shall have a heavenly house The soul wears the body as a garment which when it is worn out we shall be clothed with a better snit we shall change our rags for robes c. Itaque non plangimus sed plandimus quando vitam claudimus quia dies iste non tâ—m fatalis quam natalis est Verse 2. For in this That is in this tabernacle of the body We groan earnestly As that Avis Paradisi Macrob l. 1. c. 11. which being once caught and enraged never leaves sighing they say till set at liberty The Greeks call the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souls bond and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souls sepulchre To be clothed upon By a sudden change and not to die at all as 1 Thess 4.17 1 Cor. 15.51 52. Quis enim vult mori prorsus nemo Death when it comes will have a bout with the best as it had with Hezekiah David Jonas others For nature abhors it and every new man is two men But when a Christian considers that non nisi per angusta ad augusta perveniatur that there 's no passing into Paradise but under the flaming sword of this Angel death that standeth at the Porch that there 's no coming to the City of God but thorow this straight and heavy lane no wiping all tears from his eyes but with his winding sheet he yeelds and is not only content but full glad of his departure As in the mean while he accepts of life rather then affects it he endures it rather then desires Phil. 1.23 Verse 3. If so be that c. q. d. Howbeit I know not whether we shall be so cloathed upon that is whether we that are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be sound alive at Christs coming to judgement whether we shall then be found clothed with our bodies or naked that is stript of our bodies Verse 4. Do groan being burdened viz. With sin and misery whereof we have here our back-burdens M Bradford Act. and Mon. fol. 1492. And surely great shame it were as that Martyr said that all the whole creatures of God should desire yea groan in their kinde for our liberty and we our selves to loath it as doubtlesse we do if for the crosse yea for death it self we with joy swallow not up all sorrow that might let us from following the Lords call and obeying the Lords providence c. Might be swâ—llowed up of life Not as a gulf or fire swallows up that is cast into it but as perfection swallows up imperfection As the perfecting of a picture swallows up the rude draught as perfect skill swallows up bungling or manhood childehood not extinguishing D. Preston but drowning it that it is not seen Verse 5. He that hath wrought us Curiously wrought us in the lowermost parts of the earth that is in the womb as curious workmen perfect their choice pieces in private and then set them forth to publike view Psal 139.15 with Eph. â—19 Others expound it by Rom 9.23 The earnest of the spirit He saith not the Pawn but the earnest A pawn is to be returned again but an earnest is part of the whole bargain Verse 6. Therefore we are confident Not haesitant or halting as Hadrian the Emperour was and as he that cried out on his death-bed Anxius vixi dubius morior nescio quò vado I have lived carefully Plato I die doubtfully I go I know not whither Socrates also that wisest of Philosophers could not with all his skill resolve his friends whether it were better for a man to die or to live longer Cicero comforting himself as well as he could by the help of philosophy against the fear of death cries out and complains at length Nescio quomo do imbeâ—â—â—ior est med cina qudm morbus that the medicine was too weak for the disease It is the true Christian only that can be confident that his end shall be happy though his beginning and middle haply may be troublesome Psal 37.37 Whilest we are at home Or stay for a night as in an Inne A man that comes into an Inne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he can get a better room he will if not he can be content with it for saith he it is but for a night So it should be with us Verse 7. For we walk by faith Which puts our heads into heaven sets us on the top of Pisgah with Moses and therehence descries and describes unto us the promised Land gives us to set one foot afore-hand in the porch of Paradise to see as Stephen did Christ holding out a Crown with this inscription Vincenti dabo Not by sight Sense corrects imagination reason sense but faith corrects both thrusting Hagar out of doors when haughty and haunty grown Verse 8. And willing rather Death is not to be desired as a punishment of sin but as a period of sin not as a postern gate to let out our temporall but as a street door to let in eternall life To be present with the Lord This Bernard calleth Repatriasse Plotinus the Philosopher could say when he died Bern de morte That which is divine in me I carry back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ep 139. to the Originall divine that is to God But whether this man beleeved himself or not I greatly doubt Verse 9. Wherefore we labour Our hope of heaven maketh us active and abundant in Gods service The doctrine of assurance is not a doctrine of liberty but the contrary 1 Joh. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We make it our ambition faith the Apostle here to get acceptance in heaven waiting till our father shall call us home and passing the time of our sojourning here in fear 1 Pet. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Saints have their commotation upon earth their conversation in heaven Verse 10. For we must all c. This great assize will not be such an Assembly as that of Ahashuerosh of his Nobles Princes and Captains only nor such as the biddings of rich men to their feasts of their rich neighbours only Luk. 14.12 but like the invitation of that housholder that sent his servants to compell all to come in On that day Adam shall see all his nephews together Appear before c. Beâ—aid open and have all ript up Our sins that are now written as it were with the juice of lemmons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall then by the fire of the last day be made legible And as
have not laid up two pence for I never cared for the things of this world Luther never found himself once tempted to covetousnesse And herein I could wish we were all Lutherans Verse 15. Act. and Mon. fol 789. Spend and be spent If like clouds we doe sweat our selves to death so souls may be brought home to God it is a blessed way of dying The lesse I be loved This is many a good mans grief but his reward is neverthelesse with God The nurse looks not for her wages from the childe but from the parent Verse 16. Being crafty I caught A blessed craft a high point of heavenly wisdome Dan. 12 3. It is written of the fox that when he is very hungry after prey and can finde none he lieth down and faineth himself to be a dead carcase and so the fowls fall upon him and then he catcheth them Saint Paul hungering after the souls-health of his Corinthians denies himself to gain them Verse 17. Whom I sent unto you It is said of the Pope that he can never lack money so long as he can hold a pen in his hand he can command it and have it But Saint Paul could not skill of those arts Verse 18. In the same spirit Who worketh with his own tools only and is ever like himself in all the Saints through whose whole course godlinesse runs as the woof doth thorow the web as the spirit doth thorow the body In the same steps With an upright foot Gal. 2.14 in Christ Col. 2.6 as Christ 1 Joh. 2.6 Verse 19. That we excuse our selves And so yeeld a fault I speak before God The witnesse of mine innocency Job 16 19. Gen. 20.6 For your edifying Whilest ye conceive no ill opinion of us which like muddy water in a vessel might cause the most precious liquour of our doctrine to run over Verse 20. Mimus And that I shall be found Crudelem medicum intemperans aeger facit We delight not to fling daggers at mens faces but if men be not told their owne and that with some sharpnesse they will on in sinne to their utter ruine Sharp waters clear the eye-sight and bitter potions bring on sweet health A weak dose doth but stirre bad humours and anger them not purge them out so it fareth with sinnes Lest there be debates envyings c. K. Edward the fourth the night before his death said to his kinsmen and friends I remember it to my grief that there hath bin discord amongst you a great time not alwaies for great causes but poor mistakings c. Some Daniels hist of Engl 2.0 like Salamanders live alway in the fire like trouts they love to swim against stream like Phocion they think it a goodly thing to dissent from others Verse 21. That have not repented Impenitence maketh sinne mortall saith S. John 1 epist 5.16 or rather immortall as saith S. Paul Rom. 2.5 It is not the falling into the water that drowns but lying in it Gods people may sink once and again to the bottome but the third time they rise and recover by repentance CHAP. XIII Verse 1. Of two or three witnesses SO he calleth his threefold admonition Gods Word neglected will one day be a swift witnesse against the contemners Moses shall accuse men Joh. 5.46 Gods Word lay hold on them Zech. 1.6 and stick in their hearts and flesh as fire thorowout all eternity Ier. 5.14 Verse 2. I told you before Sed surdo fabulam no telling would serve turn Many are so wedded and wedged to their sins that nothing will sunder them but an extraordinary touch from the hand of heaven Verse 3. A proof of Christ speaking in me The Church is Christi docentis auditorium saith Bernard the place wherein he ordinarily teacheth who hath his school on earth though his chair in heaven Sebolam babeâ— in terris cathedram in coelis Aug. Verse 4. Crucified through weaknesse i. e. Ex afflicto ejus statu as Gal. 4.14 as having voluntarily subjected himself to all sorts of sufferings for our sakes Verse 5. Examine your selves The finall triall of our eternall estate doth immediately and solely appertain to the Court of heaven Indeed the disquisitive part belongs to us the decisive to God Prove your own selves Redouble your diligence in this most needfull but much neglected duty of self-examination an errour here is easie and dangerous hence the precept is doubled So Zeph. 2.1 Excutite vos iterumque excutite as Tremellius renders it Verse 6. But I trust that ye shall know Whereas they were ready to retort that they were no reprobates he should well know let him see that himself were not one I trust ye shall know saith he that we are no reprobates counterfeits or unapprovable opposed to approved verse 7. Verse 7. Though we be as reprobates viz. In your esteem The good heart is content to vilifie yea nullifie it self so God may be glorified and his people edified let him be a footstool or what ye will â—pist ad Spalat to help Christ into his throne Prorsus Satan est Lutherus sed Christus vivit regnat Amen saith Luther Let me be called a devil or any thing so Christ may be exalted Verse 8. For we can doe nothing A temporary many so fall away as to persecute the truth that he once professed and the Ministery that he once admired Never fals a Saint so farre in his greatest relapses Lat. Seruâ— afore â— Edward Bishop Latimer tels of one who fell away from the known truth to mocking and scorning it yet was afterwards touched in conscience for it Beware of this sinne saith he for I have known no more then this that repented It is a very dangerous precipice Verse 9. Even your perfection Or Your restauration or joynting again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His meaning is saith Beza That whereas the members of this Church were all as it were dislocated and out of joynt they should now again be joyned together in love and they should endeavour to amend what was amisse amongst them either in faith or manners Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not to destruction Unlesse by accident or if to the destruction of the flesh it is that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 See the Note there and on 2 Cor. 10.8 Verse 11. Finally Gr. That which yet remains to say more and then an end Be perfect Or Peece again Be of one minde For matter of opinion Live in peace For matter of affection The God of love The authour and fautour Verse 12. With an holy kisse A custome proper to those times See the Note on Rom. 16.16 and on 1 Cor. 16.20 Verse 13. All the Saints salute you Sanctity is no enemy to curtesie it doth not remove but rectifie it Verse 14. The grace of our Lord A friendly valediction or fatherly benediction A COMMENTARY OR EXPOSITION Vpon the Epistle of S.
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
are members Of the same holy society Shall we not be true one to another Shall we not abhor sleights and slipperines in contracts and Covenants Verse 26. Be angry and sin not The easiest charge under the hardest condition that can be Anger is a tender vertue and must be warily managed He that will be angry and not sin let him be angry at nothing but sin Let not the Sunne go down If ye have overshot in passion let it not rest or roost in you lest it become malice Plut lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch writeth that it was the custome of Pythagoras his scholars however they had been at odds jarring and jangling in their disputations yet before the Sun-set to kisse and shake hands as they departed out of the school How many are there that professing themselves the scholars of Christ do yet neverthelesse not only let the Sun go down but go round his whole course and can finde not time from one end of the year to the other to compose and say aside their discords How should this fire be raked up when the curfew-bell rings Verse 27. Neither give place c. Vindictive spirits let the devil into their hearts and though they defie him and spet at him yet they spet not low enough for he is still at â—nne with them as Mr Bradford speaketh As the Master of the pit oft sets two cocks to fight together to the death of both and then after mutuall conquest suppeth with both their bodies So faith Gregory dealeth the devil with angry and revengefull men Verse 28 Let him labour Working c. This is the best remedy against poverty which oft prompts a man to theft Prov. 30 9. That he may have to give Day-labourers then must do somewhat for the poor Act. and Mon. fol. 765. Ibid 811. And indeed alms should not be given untill it sweat in a mans hand said he in the book of Martyrs Giles of Brussels gave away to the poor whatsoever he had that necessity could spare and only lived by his science which was of a Cutler Verse 29. Let no corrupt communication Gr. Rotten putid speâ—ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor from rotten treas or stinking flesh or stinking breath Shunne obscene borborology and filthy speeches Verse 30. And grieve not c. As men in heavinesse cannot dispatch their work as they were wont so neither doth the Spirit If we grieve the holy Ghost how should we expect that he should comfort us It is a foul fault to grieve a father what then the Spirit Verse 31. Let all bitternesse c. If the godly man suddenly fall into bitter words it maketh the holy Ghost stir within him And clamour and evil speaking These are as smoke to the eyes and make the Spirit ready to loath and leave his lodging Be put away from you When any lust ariseth pray it down presently saith one for otherwise we are endangered by yeelding to grieve by grieving to resist by resisting to quench by quenching maliciously to oppose the Spirit Sin hath no bounds but those which the Spirit pats whom therefore we should not grieve Verse 32. And be ye kinde Sweet-natured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facile and fair-conditioned as Cranmer whose gentlenesse in pardoning wrongs was such as it grew to a common proverb Act. and Mon. fol. 1699. Do my Lord of Canterbury a displeasure and then you may be sure to have him your friend while he liveth He never raged so far with any of his houshold servants as once to call the meanest of them Varlet or Knave in anger much lesse to reprove a stranger with any reproachfull world c. CHAP. V. Verse 1. Be ye therefore followers IN forgiving one another As dear children God hath but a few such children See the Notes on Mat. 5.45 48. Verse 2. Hath loved us and hath given When Christ wept for Lazarus Loe how he loved him said the Jews Joh. 11.35 36. When he poured forth his soul for a drink-offering for us was not this a surer seal of his endeared love An offering and a sacrifice By this to expiate our sins by that to mediate and make request for us and so to shew himself a perfect high-Priest Verse 3. But fornication and all uncleannesse As standing in full opposition to that sweet smelling savour vers 2. being no better then the corruption of a dead soul the devils excrement Let it not be once named Much lesse acted as in Stage-plaies Ludi praebent semina nequitiae How Alipius was corrupted by them S. Austin tels us How the youth of Athens Ovid. Trist l. 2. Plato complaineth One of our countrey-men professeth in print that he found theaters to be the very hatchers of all wickednesse the brothels of bawdery the black blasphemy of the Gospel the devils chair the plague of piety the canker of the Common-wealth c. He instanceth on his knowledge Citizens wives confessing on their death-beds that they were so impoisoned at Stage-plaies Spec belli sacri that they brought much dishonour to God wrong to their marriage-beds weaknesse to their wretched bodies and woe to their undone souls It was therefore great wisdom in the Lacedemonians to forbid the acting of Comedies or Tragedies in their Common-wealth and that for this reason lest either in jest or earnest any thing should be said or done amongst them contrary to the laws in force among them Plutarch Verse 4. Neither filthinesse Borborology ribaldry the language of hell Some men as ducks have their noses alwaies gozling in the gutter of obscene talk Of Eckius his last book concerning Priests inarriage Melancthon faith Non fâ—it Cygnea cantio sed ultimus crâ—piâ—us Et sicut filis fugiens pedit sic ille morions hunc crepitum cecinit Legilibrum subinde accipiens par tem ad cloacam alioqui non legissâ—m Nor jesting Salt jâ—sts scurrility jocularity dicacity to the just grief or offence of another This consists not with piety and Christian gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle useth the word here found in a good sense for urbanity facility and faceâ—iousnesse of speech in a harmlesse way But Jason in Pindarus saith that he lived twenty years with his Tutour Chiron and never in all that time heard him speaking or acting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar any thing scurrilous or abusive to another On the contrary our Sir Thomas Moorâ— never thought any thing to be well spoken except he had ministred some mock in the communication Eâ—w Halls Châ—onâ—eâ— saith the Chronicler who therefore seemeth to doubt whether to call him a foolish wise man or a wise foolish man Quid nobis cum fabulis cum risu non soliùm profusos sed etiam omnes joeos arbitror declinandos saith Bernard Bern. de ordin vit What have we to doe with tales and jâ—sts Tertullian faith he was Nulli rei natus nisi poenitentiae born for
in the Church of Rome anno 1378. when there sat three Popes at once Lib 3 de Papa Rom. cap. 11. for fourty years together or by the falling away of Protestants from the Popedome from the daies of Wicliffe John Husse the Waldenses Luther to this present Bellarmine bewails the businesse that ever since we began to count and call the Pope Antichrist his kingdome hath greatly decreased And Cotton the Jesuite confesses that the authority of the Pope is incomparably lesse then it was and that now the Christian Church is but a diminitive And his deadly wound was healed By that false Prophet ver 11. that is by the Sorbonists Jesuites Trent-fathers and other Popish Chyrurgeons The Jesuites give out That the devil sent out Luther and God raised up them to resist him but great is the truth and will prevail when all falshood shall fall to the ground It is but a palliate cure we here reade of And all the world sc Of Roman-Catholikes Wondered Or had wondered till the beast was wounded Verse 4. And they worshipped Admiration bred adoration Idolatrous Papists are worshippers of the devil whom though in word they defie yet in deed they deifie Who is like unto the beast Papa potest omnia quâ— Christus potest saith Hostiensis The Pope can do whatsoever Christ can doe yea and more too it should seem by these wise wonderers Cap. quarto for who is like unto the beast say they Papa est plus quam Deus saith Francis Zabarell The Pope is more then a God De Pap. Rom. lib. 4. And why for of wrong he can make right of vice vertue of nothing something saith Bellarmine Mosconius cannot be content to derive Papa from Papae the Interjection of admiring De mojestat militant eccles l. 1 c. 1. because he is stupor mundi the worlds wonderment that ye may know him to be the beast here mentioned but he must stile him King of Kings and Lord of Lords having ruledome over all rationall creatures Duliâ ador andus c. Verse 5. And there was given unto him As once was to Antiochus that little Antichrist Dan. 7.25 What cracks the Pope makes of his illimited power and prerogatives who knows not What blasphemies he belcheth out of the fable of Christ of eating his pork Al despito di Dio in despite of God of suffering himsels to be stiled the lamb of God that taketh away the sins of the world as Pope Martin the fourth did of drinking an health to the devil as another of them did who hath not heard Baronius at the year 964 reckoning up certain of the Popes calleth them monsters an abomination of desolation in Gods Temple c. Cardinall Benno saith of Pope Hildebrand That he was a blasphemer a murderer a whoremaster a necromancer an heretike and all that 's nought The Church of Rome saith another of their own Writers hath deserved now for a long time no better of God then to be ruled by reprobates Marcellius the second Pope of Rome Jac. Revius p 175. said That he could not see how any Pope could be saved Fourty and two moneths Here Mr Brightman calculates and pitches the ruine of Antichrist upon the year 1686. or thereabouts Verse 6. In blasphemy against God As when Pope Leo the first and after him Nicolas the third affirmed that Peter their predecessour was taken into fellowship with the blessed Trinity as one with them See vers 5. And his tabernacle Christs humanity Joh. 1.14 and 2.19 this he blasphemeth by transubstantiating a crust into Christ Or the Church of Christ which he counteth and calleth the Synagogue of Satan And them that dwelt in heaven The glorified Saints whom either he despiteth with obtruded honours such as they acknowledge not or else barks and rails at uncessantly as Arch-devils detestable heretikes common pests c. as Luther Melancthon Calvin Vbicunque inve nitur nomen Calvini delea tur Ind. expuâ— whose very name he hath commanded to be razed out of all books wheresoever any man meets with it Verse 7. To make warre with the Saints As he did with the Albigenses publishing his Croysades against them as if they had been Saracens and destroying ten hundred thousand of them in France only if Perionius may be believed Not to speak of the many thousands since slain in battle by the Popes Champions in Germany France Ireland and now also in England besides those many more that have died for Religion by the bloudy inquisition by the hands of the hang man 3600 in the Low-countreys by the command of the Duke of Alva 800 here in Qu. Maries daies c. The Beast hath even made himself drunk with the bloud of the Saints And to overcome them So it seemed but so it was not See Revel 12.11 The Saints never more prevail and triumph then when it seems otherwise Of them the enemies may say as the Persians did once of the Athenians at the field of Marathon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stoâ—aeus We fell them yet they fall not thrust them through They feel no mischief but are well enough Over all kindreds and tongues Here the holy Ghost points to the Popish Catholicisme The Jesuites will still needly have the Roman Church to be the Catholike Church though so many kindreds tongues and Nations have utterly disclaimed it Herein they are like that mad fellow Thrasilaus in Horace who laid claim to all the ships that came into the harbour at Athens though he had no right to the least boat there Verse 8. Whose names are not written He then that lives and dies a Papist cannot be saved Slain from the foundation sc 1 In Gods purpose 2. In his promise 3. In the faith of his people 4. In the sacrifices 5. In the Martyrs the first that ever died died for Religion Verse 9. If any man have an ear q. d. Let all that have souls to save beware of this beast for is it nothing to loose an immortall soul To purchase an ever-living death Purus putus Papista non potest servari Confer Revel 19.21 It s confessed of all that a learned English apostate Papist cannot be saved Verse 10. He that leadeth into captivity q. d. Be of good chear Antichrist shall one day meet with his match drink as he brewed be paid in his own coin filled with his own waies have bloud again to drink for he is worthy See Isa 33.1 and 2 Thess 1.6 Here is the patience q. d Here is matter for the triall exercise and encrease of the Saints graces Hard weather tries what health The walnut tree is most fruitfull when most beaten Or here is support for the Saints and that which may well make them to hold out faith and patience Verse 11. And I beheld another beast Another in shape but the same in substance with the former For here Christ appears not as an Emperour but as an Impostour That these two are both one see Rev.
bread or as the Syriack hath it bread of necessity as Suidas such as wherewith we may subsist as Brentius such as may hold life and soul together And the wanton Israelites not content with their bread from heaven but lusting after quails had their wish but a curse withall Not but that it is lawfull to feast to eat of the fat and drink of the sweet and send portions to the poor as they did Neh. 8.10 God hath allowed us not only for necessity or conveniency but for honest affluence and delight as Psal 23.5 Gen. 43.34 Our Saviour himself was at feasts as at the marriage at Cana in Galilee and surely if feasting ever be in season it is at the recovery of the lost rib the people also were allowed to feast thrice a year before the Lord and at every such time to please their appetite Deut. 14.26 Thou shalt bestow thy money for what soever thy heart desireth c. Yet as the Aegyptians carried about a deaths-head in their feasts to restrain their inordinate appetite so it must be remembred that the belly was the first sword that the devil drew against us and doth it still and that if thou let out thine appetite it may cut thy throat Be not therefore desirous of dainties for they are deceitfull meat Eâ—t such things as are set before you as our Saviour bad his Disciples Luk. 10.8 be it but homely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quicunque appositus suevit cibus Bezâ— Quotidiè exiguo paâ—e balece contentum esse Melanch Nescio quâ—â— Satan id curat uti negare non liceat tamen secisse â—oceat Tom 1. episs p. 625. so it be wholsome Luther as he was a smallmeat-man and a great faster so for many daiâ—s together saith Melancthon I have observed him to concent himself with a little piece of bread and a herring Being often invited to feasts he came not lest he should lose so much time as himself complaineth in a certain Epistle I lose a great deal of time through invitations And I know not what Satan procures it that I cannot say nay and yet it repents me to have done it Be not amongst wine-bibbers amongst riotous eaters of flesh or fleshmongers as one rendereth it For the drunkard and the glutton shall come to poverty c. Pro. 23. 20 21. That 's one motive to temperance 1. Spend-thrifts entomb their ancestours in their bowels As they turn rents into ruffs and lands into laces Motive 1. Singulâ—s auriâ—â—â—s bina â—ut â—eâ—â—a â—ependunt 〈…〉 Dâ— guione 〈◊〉 Horatâ—â—s hang their patrimonies at their ears as Seneca saith wear a pretty grove an indifferent farm on their backs so do they waste their substance with riotous living as that Prodigall Luk. 16.13 Ingluvies tempestas barathrumque macelli The Prodigall is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clem. Alex. One that is unsaveable or one that is undone by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle So was Cleopatra Heliogabalus Vitellius and to omit many others M. Livius who when he had wasted a great estate in luxurious living jested at his own folly and said That he left nothing for his heir Praeter coelum caenum more then air and mire Another Phanâ—a lex quâ â—avebâ—â—â—â— nequis carâ—â—s obso 〈◊〉 â—res tantum baâ—urt quâ— parerent Scaevolaâ— Tuberonem Ruffum Macrob. Veatâ—r molestus cliens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magister artis â—ngenâ—que larâ—itor Venter Subâ—â—â— morimur quia mâ—â—thus viviâ—us Sen. Motive 2. hearing that there were but 700 crowns left of a vast estate that he had left him hanged himself The belly is a troublesome client saith one an evil beast saith another an ingenious Artist saith a third What birds soever flie what fishes soever swim what beasts soever run about are buried in our bellies saith Seneca what marvell then though we our selves are soon brought to burial And let that be a second Motive to moderate feeding 2. Gluttony is the bane of the body For many more perish by intemperance then by violence by surfeting then by suffering Epicures are as desperate as souldiers and meat kils as many as the musket It is holden for câ—rtain The New-landers cure by S Will. Vaugh. p 23. That in every two year there is such store of ill humours and excrements engendered in the best body that a vessel of an hundred ounces will scarce contain them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vew De Ninia â—ssyr rage â— Athenens Dip. nos lib. 2. What shall we then think of those greedy gully-guts that barrell up Gods good creatures in their bellies and mast themselves like hogs of Epicures-heard How do they hasten their end and as it were dig their own graves with their teeth Plures pereunt crapulâ quam capulo laâ—cibus quam lanceis c. The board kils more then the sword for life is a lamp and excesse of meat doth shorten the one as too much oil doth extinguish the other Let this warn our irregulares gulares that make their gut a gulf and fur their teeth with excessive eating hatefull to God hurtfull to themselves Let them take heed that they hug not themselves to death and by pouring on too much oil quite put forth the light of life Tennismensa sanitatis mater saith Chrysostome Socrates is said by sobriety to have had alwaies a strong body Gorgias and Galâ—n to have lived to an 120 years Galen de sanit tuend 1 5 â— 12. by rising ever from the Table with an appetite Herodicus as student in Athens the most weak and sickly of any that then lived by the testimony both of Plato and Aristotle yet by temperance protracted his life to an incredible length Cuffes dâ—ffer of Agâ—s p. 99. Augustus never drank bat thrice at one meal and lived near 80 years And Q. Elizabeth of England did seldom eat but-one sort of meat rose ever with an appetite New land cuâ—e 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—ppoc Camd Elizah Prâ—face Motive 3. and lived about 70 years K. Edward 6. called her by no other name then his sweet sister temperance she knew That much meat much malady Lastly For the soul Many a mans table is a snare to him whiles sulnesse breeds forgetfulnesse and that both of God and his works Isa 5.12 and of men and their miseries as in Nabal that Pamphagus those Cormorants Amos 6.6 and Dives It breeds also wantonnesse as in those Israelites that eat and drank and rose up to play blockishnes and stupidity as in the old world Gula veslibulum luxuriae Dio in vita Vitelâ—ij Vitell. trepidus dein temulentus Tac. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epulae sine â—ine petitae Non ulla numina expavesco caelitum Sed victimas uni Deorum maximâ—â—entri offero deosignoro caeteros Cyclops ap Eurip. Baltasar Vetellius others drunkennes as in Nabal cursing and swearing as Job suspected
that we give Rules of direction for alms-deeds for as God hates bribery for a burnt-offering Isa 61.8 so robbery for a work of mercy Mat 6.1 whereas our Saviour saith Take heed that you doe not you ALMES before men the Syriack Translatour renders it Take heed that you do not your justice or righteousnesse before men to teach that aâ—mes should be of things well gotten and to this purpose the Jews called their Almesbox Godwins Heb. anâ—â—q Kupha sheltsedacbah the chest of justice And they expound that saying of Solomon Prov. 10.2 Treasures of wickednesse prosit nothing but righteousnesse dâ—livereth from death Righteouâ—nesse Mercer in loc that is Almes say they And thereunto they accommodate and connect the next verse also The Lord will not suffer the soul of the righteous to famish no though he should give all his goods to the poor but he casteth away the substance of the wicked wherewith he thinks to make amends for his oppressions and to set off by his good deeds for his bad Selymus the great Turk could see this by the dim light of corrupt nature For when he was upon his death-bed moved by Pyrrhus that great Bashaw to bestow that abundance of wealth that he had wrongfully taken from the Persian Merchants Turk bâ—st 567. upon some notable Hospitall for relief of the poor he commanded it rather to be restored to the right owners which was forth with done accordingly He would not offer ex rapina holocaustum as too many doe amongst us to the shame of Christianity When Henry the third King of England had sent a load of freeze to the Frier-minors to cloath them Daniels hist of Engl fol. 168. they returned the same with this message That he ought not to give almes of that he had rent from the poor neither would they accept of that abominable gift How much lesse then will the righteous God 2. To the making of alms a good work it must be right both quoad fontem and quoad finâ—m too The rise and principle of our liberality the fountain whence it flows must be 1. Faith in God that he doth both accept our persons as Abel and will receive an offering at our hands as Davids Psal 41.1 without this faith it is impossible to please God Heb. 11.6 2. Love to our brethren Bowels of mercy yerning over the needy considering the poor weakling whose health is spent and wealth wasted and deeply commiserating him This is to love mercy Micah 6 8 1 Joh. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw out thy soul to the hungry Isa 58.10 thy soul and not thy sheaf only thy bowels and not only thy bread Bowels have no singular number in the Hebrew and Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est charâ—tas actuosum vivum aliq◠〈◊〉 it aque ignea pâ—ngitur c. Hier. Wolf in Tâ—lâ—anâ— â—ab philosâ—ph Mâ—â— 18.2 1 Cor. 13.5 2 Cor. 9.7 Mat. 6.7 Psal 11â— 5 to teach us that we must be much in works of mercy and do them all out of deep and dear pitty and sympathy They that have pourâ—raied charity have drawn her out as a naked childe with a merry countenance covered in a cloud with a bloudy heart in the right hand giving honey to a Bee without wings Charity is figured a childe because the charitable ought to be humble and courteous as a childe Charity is pictured naked for that she seeketh not her own Charity looketh merrily God loveth a chearfull giver Charity is covered with a cloud Almes must be given privately Charity holdeth a bloudy heart in the right-hand A good man is mercifull and lendeth he first pittieth and then relieveth Charity offereth honey to a Bee without wings that is helpeth such as would but cannot help themselves This is charity without the which though a man should give all his goods to the poor yea and his body to be burned he were nothing All were to no purpose or profit at all We see then the rise of our good works The end followeth and that must be chiefly the glory of God in our own and other mens comfort and salvation Our labour of love in ministring to the Saints must be shewed toward his name Heb. 6.10 that is for his sake and service Yea whatever we do in word or deed and he that sheweth mercy must both bleed inwardly speak comfortably and act charitably we must doe it in the name that is to the glory of the Lord Jesus giving thanks to God and the father that he holds us worthy to do him any such service Col. 3.17 Indignicertè sumus qui stipem pauperi c. saith a learned Divine Cartw. Hist Christ Unworthy we are doubtlesse of such an honour as to relieve hungry thirsty naked Christ in his poor members The Macedonians counted and called it a favour that they might have their hand in so good a work 2 Cor. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And David thanks God that of his own he will take an offering 1 Chron. 29.9 Far be it from us to sound a trumpet and seek our selves as the Pharisees who as they were hypocrites that is stage-plaiers as the word properly signifieth so they did all theatrically histrionically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.1 hypocritically to be seen of men This was the Butt they shot at and they had it As Stage-plaiers have some small piece of money given them by the spectatours so these had the air of applause They have their reward saith our Saviour Mercedem suam non Dei saith Hierom their reward not Gods Egregiam vero laudem c. let them make them merry with it it s all they are like to have Fruit that grows by the high-way-side seldome resteth till it be ripe The cackling hen loseth her egg so doth the vain-glorious giver his reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore let him that giveth doe it with simplicity with ingenuity Rom. 12.8 not with a squint-respect to his own commendation Let him account it enough that he hath God the witnesse of his heart who will not forget his labour of love but make ample and honourable mention thereof in that stately Amphitheatre in that great Panegyris at the last day Heb 12 13. When the Judge shall set them on his right hand which is a place both of dignity and safety and say unto them Come ye blessed Mat. 25.34 35. c. For I was hungred and ye gave me meat c. Secret thine alms therefore Why should the left-hand know what the right hand doth Steal we benefits upon out poor brethren as Joseph did the money into the sacks A treasure hid is safest from theeves Thy father that seeth in secret shall reward thee openly It is reported of the Jews that about their Alms-box they wrote this abbreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Baxters Agift in secret pacifieth wrath Prov. 21. 14.
selle vivere Melch. Adam unbeseeming a Christian But of Zeza his Colleagues would often say That like the Dove he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a gall And it should seem so by that which he writes of himself in a certain Epistle to Mr Calvin The Jesuite saith he disputing about the Eucharist called us Vulpes serpentes simias foxes serpents apes c. My answer was this Nos non magis credere quà m Transubstantiationem That we believed all that as much as we did Transubstantiation So Giles of Brussels Martyr Act. and Mon. fol. 811. when the Friers sent to reduce him did any time miscall him he ever held his peace insomuch that those blasphemers would say abroad that he had a dumb devil in him Cassianus reports that when a certain Christian was held captive of infidels tormented with divers pains and ignominious taunts being demanded by way of scorn and reproach Tell us what miracle thy Christ hath done He answered He hath done what you see that I am not moved at all the cruelties and contumelies you cast upon me This was indeed to walk as Christ walked who did not strive nor cry nor did any man hear his voice in the streets who when he was reviled Mat. 12.19 Pet. 2.23 reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously So did Moses when murmured against by Aaron and Miriam He was meek and complained not therefore without any delation of his the Lord struck in for him The lesse any man strives for himself the more is God his Champion But the wrath of man as it worketh not the righteousnesse of God Jam. 1.19 20. Rom. 12.18 Give place to wrath 1. To the wrath of God which by revenge ye prevent Brevis daemon so it prevents his justice Wherefore be slow to wrath saith S. James as God is not fretfull and froward as the devil is Anger is a short devil saith Chrysostome the fury of the unclean spirit Qui suis follibus flatibus intendit who enflames the heart sets the tongue on fire from hell makes it hotter then Nebuchadnezzars oven so that he cares not what he speaks as Jonas what he does as Saul who falling into a rage the devil possest him and kindled such a fire as could not be quenched till he fell into the unquenchable lake So true is that of Eliphaz Wrath killeth the follish man Iob 5.2 delivers him up to the destroier if it rest in his bosome especially and lodge a night with him which is the second degree above mentioned Let not therefore the Sunne go down upon your wrath for that is all one as to give place to the devil Ephes 4.26 Pythagorici siquandò per iraÌ„ ad maledict a prorupissent arte solu occubitum dextris mutuò datis gratiam redirt graverunt 1 Joh. 3. Numb 28.29 M Wherely in his Prototypes who hereby entreth the heart and takes possession Many there are that suffer the Sunne not only to go down upon their anger but to run his whole race yea many races ere they can be reconciled whereby their anger becomes inveterate and turns into malice for anger and malice differ but in age Now cursed be this anger for it is fierce and this wrath for it is cruell Gen. 49 7. it is the murder of the heart Mat. 5.21 c. the fountain of the murder both of the tongue and hand Hence it is said He that hateth his brother is a man-slaier He is so in desire he would be so indeed if he durst Were there a sword in my hand I would surely slay thee There is a passion of hatred saith one and there is the habit of it The former is a kinde of aversnesse and rising of the heart against a man when one sees him so that he cannot away with him nor speak to nor look courteously or peaceably upon him but ones countenance fals when he sees him and he even turns away and by his good-will would have nothing to doe with him This is the passion of hatred The habit of it is when the heart is so setled in this alienation and estrangement that it grows to wish and desire and seek his hurt yea to rejoyce and glory when it can effect it as Josephs brethren who sate down to eat and drink when they had cast him into the pit as Lamech who boasted of his man-hood this way dogge-hood rather for revenge is no better as Alexander Phereus Plutarch who consecrated the Jâ—velin wherewith he slew Polyphron This is that third and worst sort of anger which being smoothered will languish but let out will flame into further mischief as we see in Esau who vowed his brothers death and Cain who wrought it Act. and Mon. fol 914. But that I believe and know said Frier Brusierd in a conference with Bilney that God and all his Saints will take revengement everlasting on thee I would surely with these nails of mine be thy death We read also of a like saying of another Frier Augustine of Antwerp testified by Erasmus in his Epistles who openly in the Pulpit at Antwerp preaching to the people wished that Luther were there Erasm epist l. 10. ad â—btrect atorem This Story was he that advised not to lop off the twigs but to strike at the root the L. Elizabeth Act. and Mon. fol. 1925. Camd Elizab traâ—fl fol. 141. Dan hist 42. that he might bite out his throat with his teeth So doing he would nothing doubt to resort to the altar with the same bloudy teeth and receive the body of Christ Dr Story that bloudy persecutour of the Saints in Queen Maries daies when Queen Elizabeth came to the Crown could not forbear to curse her daily in his grace at board and was worthily hang'd for his treason anno 1571. Being herein like the foolish Bee who loseth her life to get revenge Valerius Maximus could not tell whether Sylla or his anger were first extinguished William the Conquerour to be revenged on the King of France who being young and lusty jeasted at his great belly whereof he said he lay in at Roven entered France in the chiefest time of their fruits making spoil of all in his way till he came even to Paris where the King of France then was to shew him of his up sitting And from thence he marches to the City of Mants which he utterly fackt and in the destruction thereof gat his own by the strain of his horse among the breaches so ending his wars and his life together His successour Edward the first did not so For going against Bruce King of Scots Idem ibidem fol. 201. he adjured his son and Nobles that if he died in his journey they should carry his corps with them about Scotland and not suffer it to be interred till they had vanquished the usurper and absolutely subdued the Countrey A desire more martiall then