because our justification begun in his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was perfected by his resurrection Redemption we have by Christs abasement application of it by his advancement This one verse is an abridgement of the whole Gospel the summe of all the good news in the world The grand inquest of all the ancient Prophets 1 Pet. 1.11 Adore we the fulnesse of the holy Scriptures CHAP. V. Verse 1. Being justified by faith AS he had said Chap. 4.24 We have peace with God A blessed calm lodged in our consciences Like as when Ionas was cast overboard there followed a tranquillity Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have accesse Christ leading us by the hand and presenting us to the Father with Behold here am I and the children whom thou hast given me Ephes 2.18 Verse 3. We glory in tribulations As an old souldier doth in his scars of honour See Gal. 6 17. 2 Cor. 7.4 Verse 4. And experience hope Without hope patience is cold almost in the fourth degree and that is but a little from poison Verse 5. Hope maketh not ashamed As among men many lie languishing at Hopes hospitall as he did at the Pool of Bethesda Joh. 5. and return as they did from the brooks of Tema Job 6.17 Or as men goe to a Lottery with heads full of hopes but return with hearts full of blanks The Dutch have a Proverb to this purpose Sperare expectare multos reddit stultos And we say He that hopes for dead mens shoes may hap go bare-foot Bad mens hopes may hop headlesle they may perish in the height of their expectancies Not so those that hope in God they shall yet praise him who is the help of their countenance and their God Ps 43 ult Nunquam confusi Deo confisi Verse 6. Christ died for A sufficient evidence of Gods dearest and deepest love shed abroad in our hearts as a most sweet ointment Verse 7. Yet per adventure for a good man For a publike person Lilloe stept between the murderer and King Edwin his master to intercept the deadly thrust Speeds Chron lib 7. cap. 20. Life of K Ed. 6 pag 37. Turk hist fol. 730. A common souldier lost his life at Musselborough field to save the Earl of Huntlies life so did Nicolas Ribische to rescue Prince Maurice at the siege of Pista Verse 8. God commendeth c. Herein God laies naked to us the tenderest bowels of his fatherly compassions as in an anatomy Verse 9. Much more then It is a greater work of God to bring men to grace then being in the state of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them to glory because sin is far more distant from grace then grace is from glory Verse 10. We shall be saved Here the Apostle reasoneth from regeneration to eternall life as the lesser Verse 11. Not only so Not in tribulation only do we glory as v. 3. but in the whole course of our lives Verse 12. As by one man Yet Anabaptists deny originall sin as did also the Pelagâ—ans of old consuted by Augustine Egranus a German Preacher said as Melancthon reporteth that original sin is a meer fiction of Augustine and other Divines and that Joh. Manl loc com pag. 486. because there was no such word found in the Scriptures Papists say that originall sin is the smallest of all sins not deserving any more of Gods wrath then only a want of his beatificall-presence and that too without any pain or sorrow of minde from the apprehension of so great a losse There have been amongst us that have said that originall sin is not forbidden by the Law Directly indeed Moulins Anaton Armin c 8. Wotton on Joh. p 146. and immediately it is not but forbidden it is because cursed and condemned by the Law In originall sin is a tacite consent eminently to all actuall sin And some understand this text of all sin both originall and actuall And so death passed upon all men As a sentence of death on a condemned malefactour 1 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those diseases that are called by Physitians Corruptio totius substantiae or as the rot overrunneth the whole flock Verse 13. Sinne is not imputed In mens esteem as Chap. 4 15. Verse 14. Death raigned From the raign of death he concludes the raign of sin Infants are no innocents the first sheet or blanket wherein they are covered is woven of sin shame bloud and filth Ezek. 16.4.6 Verse 15. Many be dead Many is here put for all as all for many 1 Tim. 2.3 Verse 16. Of many â—ffences i.e. Of all whether imputed to us inherent in us or issuing from us Verse 17. Abundance That is abundant grace Verse 18. By the offence of one We were all in Adam as the whole countrey in a Parliament-man And although we chose not God chose for us Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many That is All except Christ sinners tainted with sins guilt and filth Verse 20. But where sin abounded But then it is where sinne that abounded in the life abounds in the conscience in grief and detestation of it Act. and Mon. fol 1â—30 as the greatest evil Bonner objected to Mr Philpot Marytyr that he found written in his book In me Joanne Philpotto ubi abundavit peccatum superabundavit gratia This he said was an arrogant speech Novum crimen C. Caesar Verse 21. That as sin hath raigned That is the wrath of God by sin Through righteousnes Imputed and imparted By Jâ—sus Christ See how sweetly the end answers the beginning of the Chapter and how Christ is both authour and finisher c. CHAP. VI. Verse 1. Shall we continue QVasi dicat That were most unreasonable and to an ingenious nature impossible To argue from mercy to liberty is the devils Logick Should we not after deliverance yeeld obedience said holy Ezra Chap. 9.13 14. A man may as truly say the sea burns or fire cools as that certainty of salvation breeds security and loosnesse Verse 2. Live any longer therein Fall into it we may and shall but it is not the falling into the water that drowns but lying in it so it is not falling into sinne that damns but living in it Verse 3. Baptized into his death Hoc est baptizaripro mortuis saith Beza to be buried with Christ in baptisme Col 2.12 in putting off the body of the sinnes of the flesh verse 11. Verse 4. We are buried Buriall is a continuing under death so is mortification a continuate dying to sinne Mors quaedam perpetuata Sin is by degrees abated and at length abolished when once our earthly tabernacles are dissolved Walk in newnesse of life Resurrectione Domini configuratur vita quae hic geritur Walk as Christ walked after his resurrection Verse 5. For if we have been planted Burying is a kinde of planting Verse 6. The body of sin For whole evil is in man and whole man in
here reckoned as the heaviest part of Christs crosse And if we can bear reproach for him it is an argument we mean to stick to him as the servant in the law that was content to be boared in the ear would stick to his master Then the treasures in Aegypt Aegype for it's power and pride is called Rahab Psal 87. famous it was for it's learning 1 King 4.30 Act. 7.22 and is still for it's fruitfulnesse so that where Nilus overfloweth they do but throw in the seed and have four rich harvests in lesse then four moneths Thence Solomon had his chief horses 2 Chron. 9. and the harlot her fine linnen Prov. 7.16 and yet Moses upon mature deliberation esteemed the reproach of Christ c. So did Origen chuse rather to be a poor Catechist in Alexandria then denying the faith to be with his fellow-pupill Plotinus in great authority and favour For he had respect c. We may safely make any of Gods arguments our encouragements look thorow the crosse and see the crown beyond it and take heart Quis non patiatur ut potiatur Verse 27. As seeing him who is invisible An elegant kinde of contradiction Let us study Moses his Opticks get a Patriarchs eye see God and set him at our right hand Psal 16. This will support our courage as it did Micaiahs who having seen God feared not to see two great Kings in their Majesty Verse 28. Through faith he kept the Passe over It is the work of faith rightly to celebrate a Sacrament Speak therefore to thy faith at the Lords Supper as Deborah did to her self Awake awake Deborah awake awake utter a Song Verse 29. They passed thorow the red sea Which threatened to swallow them but yet preserved them Faith will eat it's way thorow the Alpes of seemingly-insuperable difficulties and finde unexpected out-gates As by dry land Israel saw no way to escape here unlesse they could have gone up to heaven which because they could not saith one heaven comes down to them and paves them a way thorow the red sea Assaying to do were drowned Here that holy Proverb was exemplified The righteous is delivered out of trouble and the wicked cometh in his stead Prov. 11.8 See Isa 43.3 God usually infatuateth those whom he intendeth to destroy as these Verse 30. By faith the walls of Jericho So do daily the strong-holds of hell 2 Cor. 10.4 See the Note there Wherein albeit the Lord require our continuall endeavours for the subduing of our corruptions during the six daies of this life yet we shall never finde it perfectly effected till the very evening of our last day Verse 31. With them that beleeved not To wit that gave not credit to those common reports of God and his great works but despised them as light news and refused to be at the pains of further enquiry When she had received the spies Whom to secure she told a lie which was ill done The Apostle commends her faith in God but not her deceipt toward her neighbour as Hugo well observeth Verse 32. Of Gideon of Barac c. Here the names only of sundry Worthies of old time per praeteritionem conglobantur are artificially wound up together for brevity sake All these were not alike eminent and some of them such as but that we finde them here enrolled we should scarce have taken them for honest men yet by faith c. Christ carries all his of what size or sort so ever to the haven of heaven upon his own bottome as a ship doth all the passengers that are therein to the desired shore Verse 33. Wrought righteousnesse Civil and military spiritualized by faith and heightned to its full worth Obtained promises Faith winds it self into the promises and makes benefit thereof A Bee can suck honey out of a â—lower so cannot a Flie doe Faith will extract abundance of comfort in most desperate distresses out of the precious promises and gather one contrary out of another honey out of the rock c. Deut. 32.36 Verse 34. Escaped the edge of the sword As David by the force of his faith escaped Sauls sword Eliah Ahabs Elisha the Syrians 2 King 6. c. and divers of Gods hidden ones at this day have escaped by a strange providence when studiously sought after as sheep to the slaughter See the prefatory epistle to Mr Shawâ— Sermon Verse 35. Women received As the Sarepton Shunamite widdow of Naim c. No such midwife as faith It hath delivered even graves of their dead Others were tortured Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were tympanized distended stretched upon the rack as a sheeps-pelt is upon a drum-head Others render it They were bastonadoed or beatâ—â— with bats or cudgels to death as if it were with drummesticks Not accepting deliverance On base tearms they scorned to flie a way for the enjoyment of any rest except it were with the wings of a Dove covered with silver innocency As willing were many of the Martyrs to die as to dine That they might obtain a better resurrection The resurrection they knew would recruit and rectifie them This held life and soul together So Dan. 12.3 These miserable Caitiffs saith Lucian the Atheist of the Christians of this time have vainly perswaded themselves of a glorious resurrection and hence their fool-hardy frowardnesse to die Verse 36. Of cruell mockings As Jeremy Amos Elisha Goe up baldpate Go up sc To heaven as they say but who will believe it that your Master Elias did So they mowed at David mocked at Isaiah Chap. 28.10 the sound of the words as they are in the originall carries a taunt jeared our Saviour Luk. 16.14 Set these Hebrews upon the stage as mocking stocks Chap. 10.33 Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Were tempted Or as others read the words They were burned One saith That it was almost as great a miracle that Ioseph did not burn when his mistresse tempted him as it was for the three children not to burn in the Babylonish fire Luther was oft tempted to be quiet with great sums of money and highest preferments Iulian by this means drew many from the faith In sheepskins and goatskins That might have rustled in silks and velvets if they would have yeelded Saepe sub attrite latiâ—at sapientia veste Afflicted tormented None out of hell were ever more afflicted then the Saints to the wonder and astonishment of the beholders Verse 38. Of whom the world They were fitter to be set as stars in heaven Verse 39. Received not the promise viz. Of Christs incarnation Verse 40. Some better thing i. e. Christ that great mystery as 1 Tim. 3.16 that chief of ten thousand c. that gift Iob. 4.10 that benefit 1 Tim. 6.2 CHAP. XII Verse 1. With so great a cloud OR cluster of witnesses whose depositions we should hearken to and rest in Iustin Martyr confesseth of himself that seeing the pious lives and patient sufferings of the Saints he concluded
to God and love to his countrey-men the Apostle wisheth himself Anathema that is not to be separated from the Spirit and grace of Christ for so he should have sinned but from the comforts of Christ the happinesse that comes in by Christ as one well interpreteth it Verse 4. The adoption For Israel was Gods first-born and so higher then the Kings of the earth Ps 89 27. And the glory The Ark of the Covenant 1 Sam. 4.21 whence Judea is called the glorious land Dan. 11.41 The Covenants The morall law in two tables The giving of the law The judiciall law The service The ceremoniall law 〈◊〉 The promises Of the Gospel made to Abraham and his seed for ever These promises are a precious book every lear whereof drops myrth and mercy Verse 5. Of whom is Christ This is as great an honour to all mankinde how much more to the Jews as if the King shâ—uld marry into some poor family of his Subjects Verse 6. Not as though the word That word of promise v. 4. which is sure-hold Yeâ— and Amen For they are not all Israel Multi sacerdotes panci sacer dotes saith Chrysostom multi in nominc panci in opere So here Verse 7. Neither because they are This profiteth them no more then it did Dives that Abraham called him Son Verse 8. The children of the promise Abraham by beleeving Gods promise begat after a sort all beleevers yea Christ himself the head of his seed his Son according to the flesh but more according to the faith Verse 9. At this time See the Note on Gen. 18.10 Verse 10. But when Rebecca She and not Isaac is named because she received the Oracle whether from the mouth of Melchisedech or some other way I have not to determine Verse 11. For the children c. Here the Apostle wadeth into that profundum sine fundo Predestination Being not yet born Sapores son of Misdates King of Persia began his raign before his life For his father dying left his mother with childe and the Persian Nobility set the Crown on his mothers belly acknowledging thereby her issue for their Prince before she as yet had felt her self quick God elects not of fore-seen faith or works but of free-grace Verse 12. Shall serve Servitude came in with a curse and figureth reprobation Gen. 9 25. Joh. 8 34 35. Gal. 4.30 Verse 13. Esau have I hated i. e. I have not loved him but passed him by and this praecerition is properly opposed to election Verse 14. Is there Carnall reason dares reprehend what it does not comprehend Verse 15. Bonavent in lib. 1. sent dist 41. â— q. â— I will have mercy c. Dei voluntas est ratio rationum nec tantùm recta sed regula Verse 16. So then it is not c. Nec volentis nec volantis as a Noble-man gave it for his Motto though a man could run as fast as a bird can fire Verse 17. Raised thee up For a vessel of wrath and an instance of my justice Verse 18. Therefore God being a free agent cannot be unjust he is bound to none Verse 19. Why doth he yet finde fault Queritur saith the Vulgar which interpretation cozened Aquinas as if it had been written Quaeritur So Luk. 15.8 Gregory the great and others for Everrit reade Evertit which mistake produced many groundlesse glosâ—es Verse 20. That repliest against God Gr. That chattest and wordest it with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 21. Of the same lump The Apostle alludeth to mans creation and therehence ascendeth to Gods eternall decree of predestination Verse 22. Fitted to destruction Non dicit Deum eos aptasse ad interitum ne videretur dicere Deum eis indidisse peccatum quo ad exitium praeparentur Molinaeus in Anat. Armin. Verse 23. And that he might He rejected some that his mercy might the more appear in the election of others Verse 24. Even us Not me Paul only hath he assured of vocation and so consequently of election to eternall life Verse 25. And her beloved Jer. 12.7 God cals the Church the beloved of his soul or as the Septuagint and Vulgar reade it his beloved soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 26. The children c. This is such a royalty John 1.12 as the Apostle worthily wondereth at and sets an Ecce upon it Verse 27. Aremnant Reserved for royall use Diaconos paucitas honorabiles fecit saith Hierom Sic sanctos say I. Verse 28. A short work When once he sets to work to cut off hypocrites Verse 29. Except the Lord of Sabaoth That is Of Hosts God is Commander in chief of all creatures The Rabbins well observe that he hath Magnleh Cheloth and Matteh Cheloth Kimâ—bâ— two generall troops as his horse and foot the upper and lower troops ready prest Verse 30. Which is of faith Faith wraps it self in the righteousnes of Christ and so justifieth us Verse 31. The law of righteousnes That is The righteousnes of the law Verse 32. For they stumbled So they doe to this day Jo. Fox Christ Triumphans â—pist So do Papists and carnall Protestants Non frustrà Lutherus in libris totiès vaticinatus videtur sese vereri dictitans ne se extincto verailla justificationis disciplina prorsus apud Christianos exolescat Verse 33. See the Note on 1 Pet. 2.6 CHAP. X. Verse 1. My hearts desire SO it should be ours See my True Treasure Chapter 7. Sect. 2. Verse 2. They have a zeal of God So had those two Rabbins David Rubenita Alsted Chron. 426. and Shelomoh Molchu that set upon the Emperour Charles the fift to perswade him to Judaisme and were therefore put to a cruell death anno 1530. So had Latimer before his conversion I was as obstinate a Papist saith he as any was in England Insomuch that when I should be made Bachelour in Divinity my whole Oration went against Philip Melancthon and his opinions c. Being a Priest and using to say Masse he thought he had never sufficiently mingled his massing wine with water and moreover that he should never be damned if he were once a professed Frier Act. and Mon. fol 1571. with divers such superstitious phantasies Zeal without knowledge is as wilde-fire in a fools hand it is like the devil in the demoniack that casts him sometimes into the fire and sometimes into the water Verse 3. For they being ignorant The soul that is without knowledge is not good and he that without knowledge hasteth with his feet sinneth Prov. 19.2 the faster he goeth the farther he is out Verse 4. For Christ is the end c. q. d. By and for Christs sake is the righteousnes of God But the Jews submit not to Christ therefore not to the righteousnes of God Verse 5. Shall live by them This doe and live that is saith Luther morere die out of hand for there is no man lives and sins not We can as
not our selves We are Christs paranymphes or spokesmen and must wooe for him Now if we should speak one word for him and two for our selves as all self-seekers do how can we answer it Verse 6. Hath shined The first work of the spirit in mans heart is to beat out new windows there and to let in light Act. 26 18. And then Semper in sole sita est Rhodos qui calorem colorem nobis impertit Aeneas Sylv. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In earthen vessels Gr. In oyster-shels as the ill-favoured oyster hath In it a bright pearl Vilis saepe cadus nobile nectar habet In a leathern purse may be a precious pearl Verse 8. We are troubled on every side This is the worlds wages to Gods Ministers Veritas odium parit Opposition is Evangely genius said Calvin Truâ—h goes ever with a scratcht face We are perplexed Pray for me I say Pray for me said Latimer Act. and Mon. fol 1565. For I am sometimes so fearfull that I could creep into a Mouse-hole sometimes God doth visit me again with comfort c. Verse 9. Persecuted but not for saken The Church may be shaken Concuti non excuti Duris ut ilex â—onsa bipennibus not shivered persecuted not conquered Roma cladibus animosior said one 'T is more true of the Church She gets by her losses and as the Oak she taketh heart to grace from the maims and wounds given her Niteris incassum Christi submergere navem Tluctuat at nunquam mergitur illaratis As the Pope wrote once to the great Turk Cast down but not destroied Impellere possunt said Luther of his enemies sed totum prosternere non possunt crudeliter me tractare possunt sed non extirpare dentes nudare sed non devorare occidere me possunt sed in totum me perdere non possunt They may thrust me but not throw me shew their teeth but not devout me kill me but not hunt me c. Verse 10. The dying of the Lord A condition obnoxious to daily deaths and dangers Might be made manifest As it was in Paul when being stoned he started up with a sic sic oportet intrare Thus thus must heaven be had and no otherwise Verse 11. For we which live c. Good men only are heirs of the grace of life 1 Pet. 3.7 Others are living ghosts and walking sepulchres of themselves Verse 12. Death worketh in us It hath already ceized upon us but yet we are not killed with death as those were Revel 2. 23. As a godly man said That he did agrotare vitaluèr so the Saints do Mori vitalitèr die to live for ever But life in you q. d. You have the happinesse to be exempted whiles we are tantùm non interempti little lesse then done to death Verse 13. The same spirit That you have and shall be heirs together of heaven with you though here we meet with more miseries I beleeved and therefore c. The Spirit of faith is no indweller where the door of the lips open not in holy confestion and communication Verse 14. Shall present us with you Shall bring us from the jaws of death to the joyes of eternall life Verse 15. That the abundant grace This is one end wherefore God suffers his Ministers to be subject to so many miseries that the people might be put upon praier and praise for their deliverance Verse 16. Yet the inward man Peter Martyr dying said My body is weak my minde is well Well for the present and it will be better hereafter This is the godly mans Motto Verse 17. For our light affliction Here we have an elegant Antithesis and a double hyperbole beyond englishing For affliction here 's glory for light affliction a weight of glory for momeâ—ary affliction eternall glory Which is but for a moment For a short braid only as that Martyr said Mourning lasteth but till morning It is but winking and thou shalt be in heaven presently quoth another Martyr Worketh unto us As a causa sine quâ non as the law worketh wrath Rom. 4.15 Afarre more exceeding An exceeding excessive eternall weight Or a far most excellent eternall weight Nec Christus nec coelum patitur hyperâ—olen saith one Here it is hard to hyperbolize Weight of glory The Apostle aâ—â—â—seth to the Hebrew and Chaldee words which signifie both weight and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is such a weight as if the body were not upheld by the power of God it were impossible it should bear it Joy so great as that we must enter into it it is too big to enter into us Enter into thy Masters joy Mat. 25. Here we finde that when there is great joy the body is not able to bear it our spirits are ready to expire What shall it then be in heaven Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiles we look not Gr. Whiles we make them not our scope our mark to aim at Heaven we may make our mark our aim though not our highest aim At the things that are seen Whiles we eye things present only it will be with us as with an house without pillars tottering with every blast or as a ship without anchor tossed with every wave But at the things which are not seen Pericula non respicit Martyr coronas respicit Plagas non horret praemium numerat non videt lictores insernè flagellantes sed Angelos supernè acclamantes saith Basil Who also tels us how the Martyrs that were cast out naked in a winters night being to be burned the next day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comforted themselves and one another with these words Sharp is the cold but sweet is Paradise Troublesome is the way but pleasant shall be the end of our journey let us endure cold a little and the Patriarchs bosome shall soon warmus let our foot burn a while that we may dance for ever with Angels Let our hand full into the fire that it may lay hold upon eternall life c. But the things which c. The Latines call prosperous things Res secundas because they are to be had hereafter they are not the first things these are past Rev. 21. CHAP. V. Verse 1. For we know NOt we think or hope only This is the top gallant of faith the triumph of trust this is as Latimer caâ—s it the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet The cock on the dung-hill knows not the worth of his jewel Our earthly house of this Tabernacle Our clayie cottage Man is but terra friabilis 1 Cor. 15.47 a piece of earth neatly made up The first man is of the earth earthy and his earthly house is ever mouldering over him ready to fall upon his head Hence it is called The life of his hands Isa 47. because hardly held up with the labour of his hands Paul
staies too long He waits to be gracious as being a God of judgement Were we but ripe he is ready and will lift us up in due time Isa 30 18. 1 Pet. 5.6 Verse 7. Your earnest desire Of seeing me or rather of satisfying me Your fervent minde Gr. Your zeal both against the incestuous person and the false Apostles Saint Pauls adversaries Verse 8. Though it were but for a season Gr. For an hour In sin the pleasure passeth the sorrow remaineth but in repentance the sorrow passeth the pleasure abideth for ever God soon poureth the oil of gladnesse into broken hearts Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye sorrowed to repentance Gr. To a transmentation to a thorow change both of the minde and manners Optima aptissima poenitentia est nova vita saith Luther Which saying though condemned by Pope Leo 10. is certainly an excellent saying Repentance for sin is nothing worth without repentance from sin If thou repent with a contradiction saith Tertullian God will pardon thee with a contradiction Thou repentest and yet continuest in thy sin God will pardon thee and yet send thee to hell There 's a pardon with a contradiction Sorry after a godly manner Gr. According to God This is a sorrowing for sin as it is Offensivum Dei averfivum à Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both comes from God and drives a man to God as it did the Church in the Canticles and the Prodigall Verse 10. Godly sorrow worketh Sin bred sorrow and sorrow being right destroieth sin as the worm that breeds in the wood eats into it and devours it Chrysost So that of this sorrow according to God we may say as the Romans did of Pompey the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch That it is the fair and happy daughter of an ugly and odious mother Repentance never to be repented of That is saith one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—rbâ—â—y of Repent Never to fall back again for a man in falling back seemeth to repent him of his repentance Others interpret it such a repentance as a man shall never have cause to repent of Job cursed the day of his birth but no man was ever heard to curse the day of his new birth For it is repentance to salvation it hath heaven it is that rain-bow which if God see shining in our hearts he will never drown our souls But the sorrow of the world That which carnall men conceive either for the want or losse of good or for the sense or fear of evil Worketh death As it did in Queen Mary Act. and Mon. fol. 1901. who died as some supposed by her much sighing before her death of thought and sorrow either for the departure of K. Philip or the losse of Callice Duke of the heâ—rt or both There are that interpret death in this place of spirituall death because it is opposed here to life and salvation Verse 11. What carefulnesse Gr. What study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veâ—emens ad aliquam rem magna cum volaâ—â—â—e applicatio which saith Tully is an earnest and serious bending and applying of the minde to some thing with a great deal of delight It is rendered here carefulnesse not that of diffidence but that of diligence putting a man upon those wholsome thoughts What have I done What shall I do c. Yea what clearing Gr. Apology or defence M Bradford Sâ—r. of Repent p. 14. The old interpreter renders it satisfaction It may be saith Mr Bradford he meant a new life to make amends thereby to the Congregation offended As the devil is called the Accuser so the Spirit is called The Comforter or pleader for us because as he maketh intercession in our hearts to God so upon true repentance he helpeth us to make apologies for our selves not by denying our sins or defending them but by confessing and disclaiming them as a childe to his father Yea what indignation Or stomach as Ephraim Jer. 31.19 The publican who smote himself upon the brest he would have knockt his corruptions if he could have come at them as those Isa 30.22 that polluted the Idols that they had perfumed and said unto them Get you hence be packing What have I to do any more with Idolds Hos 14.8 Out of doors with this Tamar here 's no room for her So foolish was I and so very a beast saith David Psal 73. How angry and hot was he against himself 2 Sam. 24.10 Yea what fear Of Gods heavy displeasure and of doing any more so the burnt childe dreads the fire He that hath been stung hates a snake Yea what vehement desire As that of Rachel after children as that of David after the water of the well of Bethlehem as that of the hunted Hinde after the water-brooks David panted and fainted after God Psal 119. That Martyr cried out None but Christ none but Christ. Yea what zeal Which is an extreme heat of all the affections for and toward God Davids zeal ate him up Paul was judg'd as mad for Christ as ever he had been against him 2 Cor. 5.13 with Act. 26.11 Yea what revenge Out of deepest self-abhorrency buffeting the flesh and giving it the blew eye as S. Paul that crucifix of mortification once did Thus the women parted with their looking-glasses Exod. 35. Mary Magdalen wiped Christs feet with her hair wherewith she had formerly made nets to catch fools in Cranmer burnt his right hand first wherewith he had subscribed Act. and Mon. fol. 1714. and oftentimes repeated in the flames This unworthy right hand so long as his voice would suffer him The true penitentiary amerceth himself and abridgeth his flesh of some lawfull comforts as having forfeited all These seven signs of godly sorrow are to be seen in the repenting Church Cant. 5. as in a worthy example or emblem I sleep there 's indignation but my heart waketh there 's Apology I arose to open c. there 's study or care and diligence My soul failed there 's her zeal I sought him I called on him there 's her vehement desire The watchmen found me they smote me c. There 's her revenge whiles she shrank not for any danger but followed Christ thorow thick and thin in the night among the watch And all this shews her fear of being again overtaken with drousinesse To be clear in this matter Because they had heartily repented of it Quem poenitet peccasse poenè est innocens Senec. in Agam. Repentance is almost equivalent to innocence Imò plus est propemodùm à vitijs se revocasse quam vitia ipsa nescivisse Amb. in Psal saith Ambrose Verse 12. Not for his cause That is Not so much for his cause That suffered the wrong viz. The father of the incestuous person Compare Gen. 49.4 But that our care for you That the Church might not suffer as allowing such foul facts How the Primitive
be at once loved and feared But bring them up in the nurture c. Or nourish them and nurture them The later is as needfull as the former They that nourish their children only what do they more then the unreasonable creatures Selueâ—â—er The blessing upon posterity is entailed to piety in the second Commandment If I may see grace in my wife and children said reverend Claviger Satis habeo satisque mihi mea ux-arâ— filiis filiabus prospexi I shall account them sufficiently cared for Verse 5. Servants be obedient The Centurion was happy in his servants and no marvell for he was a loving Master See the Note on Mat 8 6. Verse 6. Not with eye-serviâ—e And yet it were well if we would do God our great Master but eye-service For his eye is ever upon us and pierceth into the inward parts So that they much deceive themselves who think all is well because no mâ—n can say to them Black is thine eye Verse 7. As to the Lord In obedience to his will and with reference to his glory Verse 8. Whether he be bond or free The Centurion did but complain of the sicknesse of his servant and Christ unasked saies I will come and heal him He that came in the shape of a servant would go down to the sick servants pallet would not go to the bed of the rich Rulers son Verse 9. Do the same things That is Do your parts and duties by them and use them as men not as beasts Forbearing threatning Those blusters and terrible thunder-cracks of fierce and furious language found in the mouths of many mastâ—rs iâ— never so little crossed Severitas nec sit tetra nec tâ—trica Servants should be chidden with good words Sidon epist with Gods words and not reviled Verse 10. Be strong in the Lord For by his own strength shall no man prevail 1 Sam. 2.9 Get Gods Arm wherewith to wield his Armour and then you may do any thing Verse 11. Put òn the whole armour Or else never think to do the fore-mentioned duties we have a busie adversary to deal with The Turks bear no weapons but in travell then some of them seem like a walking armory so must a Christian be Coriolanus â—ad so used his weapons of a childe-little that they seemed as if they had been born with him or grown into his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Seneca reports of Caesar that he quickly sheathed his sword but never laid it off No more must we The wiles of the devil Gr. The methods or way-layings of that old subtile Serpent who like Dans adder in the path biteth the heels of passengers Gen. 48.17 and thereby transfuseth his venome to the head and heart Julian by his craft drew more from the faith then all his persecuting predecessours could do by their cruelty So doth Satan more hurt in his sheepskin then by roaring like a Lion Verse 12. Not against flesh and bloud Hereby the Apostle meaneth not so much the corruption as the weaknesse of our natures q. d. We have not only to conflict with weak frail men but with puissant devils Look to it therefore and lie open at no place but get on every piece of this spirituall armour whether those of defence as the girdle of truth breâ—t-plaâ—e of righteousnesse the shoes of peace and patience the helmet of hope or those of offence as the sword of the Spirit and the darts of praier Fetch all these out of the holy Scriptures which are like Solomons tower where hang a thousand shields and all the weapons of strong men The Apostle here soundeth the alarm crying Arm arm c. But against principalities So wicked men make the devils by being at their beck and obedience Observe here saith an Interpreter in the holy Ghost a wonderfull patern of candour he praiseth what is praise-worthy in his very enemâ—es How then shall not the Saints be accepted and acknowledged sith they sin not of malicious wickednesse as devils do Against spirituall wickednesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirituals of wickednesse those hellish plots and satanicall suggestions black and blasphemous temptations horrid and hideous injections c. In high places Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About our interest in those heavenly priviledges which the devil would wring from us and rob us of He strove with the Angel about the body of Moses but with us about our precious soules And herein he hath the advantage that he is above us and doth ouâ— of the aire assault us being upon the upper ground as it were Verse 13. That ye may be able to with stand Not seeking to resist Satans craft with craft fraud with fraud Sed per apertum Martem but by open defiance He shoots saith Greenham with Satan in his own bow who thinks by disputing and reasoning to put him off Verse 14. Stand therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military expression A man may well say to the Christian souldier as Simeon in the ecclesiasticall history did to the pillars D. Hâ—ll's Quò vadis which he whipped before the earthquake Stand fast for ye shall be shaken Your loins girt about Here if ever Vngirt unblest He is a loose man that wants this gâ—â—dle of sinceâ—ity The breast-plate of righteousnes Inherent righteousnes 1 Ioh. 3.7 that ensureth election 2 Pet. 1 10. Verse 15. And your feet shod As one that is well booted or buskind can walk unhurt amidst briers and brambles so may he amidst Satans snares whereof all places are full that is fortified with Gospel-comforts whereby God creates peace Verse 16. Above all Or Over and upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word here rendred a shield cometh from another word that signifieth a door to note that as a door or gate doth the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the shield of faith covereth the whole soul Let us be therefore as Epaminondas Non dâ— vita sed de scâ—to solliciti Sâ—eva at the siege of Dyrrachium so long alone resisted Pompeys army that he had 220 darts sticking in his shield and lost one of his eyes and yet gave not over till Caesar came to his rescue To quench all the fiery darts Pointed and poisoned with the venome of serpents which set the heart on fire from one lust to another Or fiery for the dolour and distemper that they work in allusion to the Scythian darts dipt in the gall of asps and vipers the venemous heat of which like a fire in their flesh killed the wounded with torments the likest hell of any other Verse 17. The helmet of salvation Hope which holds head above water and maketh the soul with stretcht-out â—eck expect deliverance Rom 8.19 crying out not only Dum spiro spero but dum expiro spero And the sword of the spirit Wherewith our Saviour beat the devil on his own dunghill the wildernesse fetching all out of that one book of
Verse 8. Be sober Drunkennesse misbeseemeth any man but especially a Saint for it robs him of himself and laies a beast in his room Putting on the brest-plate of faith and love Faith is the fore-part of this brest-plate whereby we imbrace Christ and love the hinder part thereof whereby we imbosome the Saints Verse 9. God hath not appointed us As the hath all drunken beasts 1 Cor. 6.10 Yea all those dry drunkards Isa 28.1 that will not a wake though never so much warned out of the snare of the devil c. 2 Tim. 2.25 Verse 10. Whether we wake or sleep That is live or die our souls cannot miscarry because Christ will have out the full price of his sons death See Rom. 14.8 with the Note there Verse 11. Comfort your selves together This he subjoyns as a singular help to the practise of the former points of duty Socialt charity whets on to love and good works as iron whets iron as one billet kindleth another c. Verse 12. And we beseech you brethren Doe not so exhort and edifie one another as to think that now the publike Ministery is no further usefull or needfull Let your Pastours have all due respect be your gifts never so eminent Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Graeâ—os majori in honre habebantur Philosophi quam ortores â—llienim recte viâ— endi c. Lactâ—ntiuâ— Very highly Gr. More then exceedingly Turks and Papists shall else condemn us who honour every hedge-priest of theirs and have them in singular esteem above their merits The Grecians gave great respect to their Philosophers above their Oratours because these taught them how to speak but those how to live well For their works sake Which is high and honourable divine and heavenly a worthy work 1 Tim. 3.1 Such as both in the preparation to it and execution of it draweth them to God keepeth them with God and to be ever mindefull of God and no lesse active for God Ephes 4 12. by gathering together the Saints and building up the body of Christ And be at peace among your selves So shall your Pastour have the better life and follow his work with more content comfort Verse 14. Warn them that are unruly Cry Cave miser stop them in their cursed carier tell them that hell gapes for them and is but a little afore them snatch them out of the fire saving them with fear Iude v. 3. Comfort the fâ—â—ble-minded The dâ—spiriced faint-hearted sick and sinking under the sense of sin and fear of wrath A Christian should have feeding lips and a healing tongue The contrary whereunto is deeply detested Ezek. 34 4. Support the weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set to your shoulder and shore them up Deal not as the herd of Deer do with the wounded Deer forsake and push it away from them Verse 15. See that none render Nothing is so naturall to us and Aristotle commends revenge as a piece of manhood when indeed it is doghood rather Excellently Lactantius Non est minus malireferre injuriam quam inferre It is as bad to recompence Wrong as to do wrong See the Notes on Mat. 5.44 Rom. 12.17 But ever follow that which is good Not to doe good is to do evil not to save a man when we can is to destroy him Mar. 3.4 See the Note there Verse 16. Rejoyce evermore A duty much pressed in both testaments but little practised by many of Gods Whinnels who are ever puling and putting singer in the eye through one discontent or another The wicked may not rejoyce Hos 9.1 the Saints must Psal 32.11 and 33.1 and that continually striving to an habituall chearfulnesse which is when faith heals the conscience and grace husheth the affections and composeth all within what should ail such a man not to be perpetually merry Verse 17. Pray without ceasing While praier standeth still the trade of godlinesse standeth still All good comes into the soul by this door all true treasure by this merchants-ship Paul beginneth continueth and concludeth his Epistleâ— with praier Nehemiah sends up ejaculations ever and anon Of Carolus Magnus it was spoken Carolus plus cum Deo quam cum hominibus loquitur that he spake more with God then with men Our hearts should be evermore in a praying temper and our set times of praier should not be neglected though we be not alwaies alike prepared or disposed thereunto Disuse breeds lothnesse to doe it another time Verse 18. In every thing give thanks If God give prosperity praise him and it shall be encreased faith Augustine If adversity praise him and it shall be removed or at least sanctâ—fied Iob blessed God as well for taking as giving Iob 1. He knew that God afflicted him Non ad exitium sed ad exercitium to refine him not to ruine him But this is Christianorum propria virtus saith Hierome a practice proper to Christians to be heartily thankfull for crosses Basil spends all his Sermon upon this Text in this theme Every bird can sing in a Summers-day and it is easie to swim in a warm bath but in deep affliction to cover Gods altar not with our tears as Mal 2.13 but with the calves of out lips Hos 14.2 this none can doe but the truly religious Verse 19. Quench not the spirit In his motions or graces See he Canon for the fire on the altar and observe it Lev. 6.12,13 Confesse here as Hezekiah did 2 Chron. 29.6 7. And take the Apostles counsel 2 Tim. 1.6 Stir up this fire on the hearth of our hearts let the Priests lips blow it up into a flame despise not prophecying c. It may be quenched either by the with-drawing of fuell neglect of ordinances or by casting on water falling into foul courses Verse 20. Despise not i.e. Highly honour and preciously esteem as an honourary given by Christ to his church at his wonderfull derfull ascension Ps 51.17 Eph. 4.8 11. Prophecying That is preaching 1 Cor. 14.3 so called because they took their texts out of some of the Prophets Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicbarm Prove all things Takâ— nothing that you hear upon trust but bring all to the Test Isa 8.20 To the law i.e. the old Testament and to the testimony i.e. the new which is by S. Iohn often called the Testimony Hold fast that which is good Orthodox currant agreeable to and approvable by the Scriptures especially that which God hath made good and sweet to your own fouls Hold fast that thou hast c. Hast thou found honey eat it Prov. 25.16 Go on to heaven eating of it as Samson did of his honey comb Verse 22. Abstain from all c. Whatsoever is heterodox unsound and unsavoury shun it as you would do a serpent in your way or poison in your meats Theodosius tare the Arrians arguments presented to him in writing because he found them repugnant to the Scriptures And Augustine retracteth even ironies only
only the great and not greatest high Priest Heb. 4.14 Pope Hildebrand especially whom when no man would advance to Peters chair he gat up himself Heidsoll Quis enim melius de me judicare potest quam ego said he Who can better judge of me then my self But he that said unto him He glorified him or made him high Priest To day have I begotten then Adde the words following Ask of me a. and the sense is full For to ask of God those things that pertain to the peoples safety and salvation is the proper office of an high-Priest Christ as he expiated his peoples sins by his own blond so he made intercession for them 1. A little afore his attachment Job 17.1 2. c. 2. In the very time when the sacrifice was hanged up Luk 23.34.3 In the heavenly Sanctuary Heb. 9 24. Verse 6. Thou art a Priest c. The former proof was not so evident bus this puts the matter out of all question A Minister should use sound speech that cannot be contradicted that he that is of the contrary part may be a shamed having nothing reasonably to oppose Tit. 2.8 The Jew would object That Christ was not of the Tribe of Levi therefore no Priest the apostle answers Yes a Priest but after another order and proves it This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collaâ— is testimonâ— is demonstrare as Paul did Act 9 22. to confirm and assert Verse 7. Praiers and supplications Gr. Deprecations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most ardent requests uttered With deep sighes hands lifted up and manifold moans Vnto him that Was able to save him c. Neither let any here object That many Marty is suffered with lesse ado may with great joy and triumph For 1. What were all their sufferings to his 2. He therefore suffered the worst that they might the better suffer 3. They were lifted up with the sense of Gods love which he for present fest not 4. Their bodily pains were miraculously mitigated as Rose Allen being asked by a friend how she could abide the pain full burning of her hand held over a candle Act. And Men. fol. 1821. so long till the very sinews crackt asunder She said at the first it was some grief to her but afterward the longer me burned the lesse the felt or well near none at all Sabina a Roman Martyr crying out in her travell and being asked by her keeper how she would endure the fire next day On well enough said she for now I suffer in childe-birth for my sins Genesis 3. but then Christ shall suffer in me and support me And was heard in that he seared Or He was heard that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delivered from his sear I or no sooner had he praied but he met his cnemics in the face and asked them Whom seek ye I am he Verse 8. Yet learned be obedience He came to know by experience what a hard matter it was thus to obey God Schola crucis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—ument documeâ—a schola luâ—â— Gideon by threshing the men of Succoth taught them Judg. 8 7-16 Gods chastisements are our advertisements See my Treatise on Rev. 3.19 p. 145 Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And being made perfect Or Being offered up in sacrifice or being complcated by this experimentall knowledge of passive obedience also The anthour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And finisher too cap. 12.2 Gr The cause viz. by his merit and essicacy Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Called Gr. Spoken unto called by name or entituled an high-Priest c. therefore he is truly so For persons and things are as God calleth them Verse 11. Of Whom We have c. The digression here begun holds on to the end of the next Chapter Hard to be uttered Gr. Hard to be expounded But dissiculty doth not dishearten but rather what on heroick spirits to a more serious search it doth not weaken but waken their earnestnesse not amate but animate them Seeing Me are dull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mako Gr. Slow paced and heavy banded Our mindes me like narrow mouthed vessels Our Saviour therefore spake as the people could bear like as Iacob drave as the little ones could go Verse 12. Ye have need that one But people plead their rotten chaâ—ters of age and marriage against Catechisme Verse 13. In the Word of righteousnesse That is in the more solid doctrine of the Gospel concerning Christ who is our righteousnesse Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are of full age Or that are perfect comparatively perfect not only past the spoon but full grown Who by reason of use Gr. By reason of habit got by continuall custome and long practice as in an expert Artist Have their senses exercised Their inward senses for the foul also hat her senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the body hath Instead of seeing faith of hearing obedience of smelling hope of tasting charity of touching humility To discern good and evil Doth not the ear try words and the mouth taste his meat Iob 12.11 Eye bath not seen c. 1 Cor. 2.9 Where the carcase is the Eagles Will be Saints have a spirituall sagacity and they lay hold on eternall life CHAP. VI. Verse 1. Let us go on unto perfection GR. Let us be carried on as with a force Act. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking thorow all impediments aiming at the highest pitch and eying the best paterns It is a low and unworthy strain in some to labour after no more grace then will keep life and soul together that is hell and soul a sounder Repentance from dead Works these are the six Principles of Christian religion that must be laid as a foundation Verse 2. Doctrine of baptismes Inward and out Ward Falminis sluminis of water and of the spirit that washing of regeneration and renuing of the holy Ghost Tit. 3.5 And of laying on of bands hereby is meant the whole Ministery and order of Church government Wilsons theol Ruaes as prescribed by the Word The Scripture is to be taken in the largest sense if nothing hinder neither matter phrase nor scope Verse 3 If God permit If God give me life and ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈…〉 of lâ—â—â—ming and you capacity and stability for many fall away whose damnation sleepeth not Verse 4. Who were once enlightned Knowing persons and those they call the Wits of the World are in greatest dingâ—r of the unpardonable sin which begins in apostacy holds on in persecution ends in blasphemy And have tâ—astâ—â— As Cooks do their sauces with the tip of their finger only or as the Israclites casted 〈…〉 of the land and yet perished in the wildernesse Partakers of the holy Ghost Of his common and inferiour gifâ—s and operations These a man may lose and have his dâ—ops◠〈◊〉 to sinne seven times more enlâ—mâ—ed then before Mat. 12.41
Verse 5. And have tasted the good Word Catching at the promises as children do at sweet-meats rejoycing therein as the stony-ground-hearers did conceiving a rowling opinion as Haman did that they are the men when the King of heaven will honour Verse 6. If they shall fall away Totally and finally as Iudas and Iulian did and as Mr Iohn Glover thought he had done and did therefore eat his meat against appetite only to defer the time of his damnation which by mistake of this text he though he could not possibly avoid But God who comforteth those that are cast down did not only at last rid him cut of all his fears but also flamed him to such mortification of life as the like lightly hath not been seen Act. and Mon. fol. 55â— saith Mr Fox who knew it And put him to an open shame As if they had not found him the same that they took him for In those that have wilfully resisted divine truths made known to them and after taste despised them a perâ—wasion that God hath forsaken them set on strongly by Satan stirs up an hellish hatred against God carrying then to a revengefull desire of opposing whatsoever is Gods though not alwaies openly for then they should lose the advantage of doing hurt yet secretly and subtilly and under pretence of the contrary as one well observeth Verse 7. And bringeth forth herbs So the fruitfull Christian that watered with the Word and Spirit bringeth forth a harvest of holinesse shall receive the blessing of encrease Iob. 1.2 Such trees as brought forth fruit fit for meat were not to be destroied Dout. 20.19 But trees that were not for fruit were for the fire Mat. 3.10 Verse 8. Is rejected and is nigh to cursing the sin against the holy Ghost is therefore unpardonable because God not suffering himself to be derided or his Spirit of truth to be found a liar smiteth these sinners against their own souls with blindenesse and reprobacy of minde whence follows 1. An impossibility of repentance sith it is the work of that spirit whom they have despited and will not suffer any saving operation of his to fasten on their souls 2. Such a desperate fury invadeth them that they resist and repudiate the matter of remission the bloud of Christ thereby if they might have mercy yet they would not but continue raying and raging against both the physick and the physitian to their endlesse ruth and ruine Verse 9. But beloved We are perswaded He would not be mistaken Zuinglius when he had inveighed against vice would usually close up lus discourse with Probe vir hac xibil ad te All this is nothing to thee thou honest man Scultes Annal. We can hardly beat the dogs cut of doors but the children will cry Things that accompany salvation Cr. That have salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comprehend it are contiguous to it and touch upon it Grace and glory differ not but in degree Verse 10. For God is not unrighteous That is unfaithfull 1 Iohn 1.9 There is a justice of fidelity as well as of equity To forget your Work The Butler may forget Joseph and Ioseph forget his fathers house but forgetfulnesse befals not God to whom all things are present and before whom there is written a book of remembrance for them that fear the Lord and think upon his name Mal. 3.17 Verse 11. Do show the same diligence A man may as truly say the sea burns or fire cools as that certainty of salvation breeds security and loosnes To the full assurance All duties tend to assurance or spring from it strive we must to the riches of full assurance Colos 2.2 But in case our assurance be not so fair yeeld not to temptations and carnall resonings Coyns that have little of the stamp left yet are currant Verse 12. That ye be not slothfull A ready heart makes riddance of Gods work shake off sloth But followers of them It was a good law that the Ephesians made that men should propound to themselves the best paterns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ever bear in minde some eminent man Verse 13. For When god made promise Of those many that by saith and patience had inherited the promises the Apostle instanceth in Abraham famous both for his saith in Gods promise our 13. and for his patience v. 15. Verse 14. Blessing I will blesse thee Now the whom god blesseth shall be blessed as Isaac said of Iacob Gen. 27.33 Verse 15. After he bad patiently endured Waited many years for an Isaac and yet longer for eternall life I have waited for thy salvation O Lord saith dying Iacob Gen. 49.18 Verse 16. Swear by the greater So do not they that swear by sundry creatures and qualities God can hardly spare such Jâ—r 5.7 An end of all strife The end of an oath is to help the truth in necessity and to clear mens innocency Exod. 22.11 Verse 17. God willing more abundantly His word is sufficient yet tendering our infirmity he hath bound it with an oath and let to his seal His Word cannot be made more true but yet more credible Now two things make a thing more credible 1. The quality of the person speaking 2. The manner of the speech If God do not simply speak but solemnly swear and seal to us remission of sins and adoption of sons by the broad seal of the Sacraments and by the privy seal of his spirit Should we not rest assured Verse 18. We might have strong Such as swalloweth up all worldly griefs as Moses his serpent did the Sorcerers serpents or as the sire doth the fewell the Sacraments are gods visible oaths unto us he taketh as it Were the body and bloud of his Son into his hand and solemnly sweareth to bestow upon us all the purchase of Christs passion Ncheâ— 8 10. Should not therefore the joy of the Lord be our stength The comforts of Philosophy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato hath it as Socrates found it when he was to die that is toyes and trifles Nescio quomodò imbecillior est medicina quam morbus saith Cicero the disease is too hard for the medieme But the consolations of God are strong in themselves and should not be small With us Job 15.11 Verse 19. Both sure and studfast Spes in terrenis incerti nomen boni Spes in divinis nomen est certissimi And Which entereth into that This anchor is cast upward and fastened not in the depth of the sea but in the height of heaven whereof it gets firm hold and sure possession Verse 20 Whither the fore-runner Like as the high-Priest once a year entered â—to the Holy of Holies to pray for the people CHAP. VII Verse 1. For this Melchisedech SOme make him the same with Shem Others say it was the holy Ghost others say Christ himself under the habit of a King and Priest It is most probable that he was
wise man Not he that words it most for in multiloquio stultiloguium and as any one is more wise he is more sparing of his censures but every fool will be medling With meeknesse of wisdome As it is said of Athanasius that he was high in worth and humble in heart Nâ—zianz in enâ—om Athana a Load-stone in his sweet gentle drawing nature and yet an Adamant in his wise and stout deportment towards those that were evil Verse 14. Bitter envying Properly so called for it slows from the gall it shews that the man is in the gall of bitternesse and of kinne to the star called Wormwood Revel 8.11 It is also an evil wherein is steeped the venome of all other vices Glory not viz. Of your wisdome Lie not against the truth As if ye were true Christians when in truth you are not so Verse 15. Earthly sensuall Here 's a true character of carnall wisdome The world is a pearl in its eyes in cannot see God Verse 16. Easie to be entreated Tractable docible not as horse and mule that must be ruled with rigour not with reason Psal 32.9 Verse 18. Is sown in peace Only we must not think to sow and reap all in day CHAP. IV. Verse 1. From whence come warres THat is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word-wars needlesse and endlesse strifes and contentions Even of your lusts Gr. Of your pleasures for wicked men take pleasure in unrighteousnesse it is their meat and drink Pro. 4.17 they cannot sleep nay live without it vers 16. Look how Tartarians feed upon carrion with as great delight as we do upon venison as the Tuckish gally-slaves eat opium as it were bread and as the maid in Pliny fed on spiders and digested them into nourishment so do sensualists feed upon sins murthering morsels and swallow them down with delight Verse 2. Ye lust and have not viz. To the satisfying of your lusts for that 's an endlesse piece of work Lust still cries Give Give and is ever sick of a spirituall dropsie the barren womb the horsleeches daughter the grave is nothing to this gulf to this cuâ—se of unsatisfiablenesse Because ye ask not He must be of a sedate spirit that praies to purpose How shall we think God will hear us when we hardly hear our selves Married couples must agree that their praiers be not hindered 1 Pet. 3.7 Verse 3. Ye ask and receive not Ye ask and misse because ye ask amisse It is the manner that makes or marres an action Verse 4. Yea adulterers and adulteresses You that have your hearts full of harlotry that go a whoring from God after the creature that minde only earthly things Phil. 3.19 and wooe this Mundus immundus this Propudium this vile strumpet the world that laies forth her two breasts of profit and pleasure and ensnareth many for the which she must be burnt as a whore by the fire of the last day Verse 5. That the Scripture saith in vain No it doth not only say but do not only convince us that an evil and an envious spirit possesseth us such a spirit as lusteth to have other mens abilities eclipsed that so our candle might shine alone but also it giveth more grace it not only convinceth but converteth the soul Psal 19.7 It causeth a man to rejoyce heartily in the good parts of others and this is more then to excell others in any excellency if this be wanting Verse 6. But he giveth Or It that is The Scripture giveth c. transforming us into the same image and conforming us to the heavenly patern by the spirit that breatheth in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God resisteth the proud Gr. Setteth himself in Battle-array against such above all other sorts of sinners as invaders of his territories and forragers or plunderers of his chief treasures Pray therefore to be preserved from the perilous pinalce of self-exaltation God defieth such as deifie themselves the knoweth them afar off Ps 138.6 he cannot abide the sight of them But giveth grace to the humble Humility is both a grace and a vessel to receive grace God poureth the oil of his grace into broken vessels contrite spirits Verse 7. Resist the devil i. e. Worldly and fleshly lusts stirred up by the devil Ephes 4.26 Lust resisted is sin materially not formally for the guilt is done away in that we do not allow it M Caâ—eâ—â— of Tempâ— but abhor it as some are of opinion And he will flee from you He is but a coward therefore for like the Crocodile if you follow him he fleeth if you flee from him he followeth you In all other fights the first encounter is sharpest but here easiest for the old serpent having his head bruised and crushed cannot now so easily thrust in his mortall sting unlesse we dally with him and so lay our selves open Verse 8. Draw night to God viz. In duty and heâ—'l draw nigh to you in mercy Sanctifie him Levit. 10.3 and he will satisfie you Psal 91.16 The very Turks are remorselesse to those that bear up but they receive humiliation with much sweetnesse Cleanse your hands For else there 's no coming near God Josh 24.19 Ye double-minded Ye that have your hearts divided betwixt two and as it were cloven asunder Out with the corruption that cleaveth to your hearts and then there will be a constancy and an evennesse in your mouths and manners Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be afflicted Or Be miserable Ye are so but see your selves to be so Or Afflict your selves viz. with voluntary sorrows for your sins See that ye be active here And mourn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Savouringly and soakingly with a deep and down tight sorrow so as a man would do in the death of his dearest friend The Greek work imports a funeral-griâ—f And â—â—â—p In judgement at least and then dry sorrow may go as for as weâ— where teats will not come Let your laughter be turned Turn all the streams into this one chaâ—â—â— that may drive the mill that may grinde the heart Meal was offered of old and not whole corn And your joy to heavinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trâ—stâ—â—â— cum vulâ—â—s 〈◊〉 Buâ—â—â—as Such as makes a man hang down his head and go heavily through grief and shame Verse 10. Humble your selves He beats oft upon this most needfull but much neglected duty of humiliation and all 's little enough there being nothing that more goes against the heart and the hair with us then to go downward and yet it must be done or we are undone And he shall lift you up The lion of Judah rents not the prostrate prey Daâ—ieâ—s Chro. 〈…〉 Bat as William the Conquerour ever held submission satisfactory for the greatest offences and often received rebels into grace so doth Christ much more The Sun in the morning gathereth clouds but then it soon scattereth them again so doth the Sun of righteousnesse cast men down that he may raise them
a letter to his wife Act. and Mon. fol. 1360. O Lord how loth is this loitering sluggard to passe forth in Gods path It fantasieth forsooth much fear of fray-bugs And were it not for the force of faith which pulleth it forward by the rain of Gods most sweet promise and of hope which pricks on behinde great adventures there were of fainting by the way But blessed and everlastingly blessed be our heavenly Father c. Concerning the fiery triall John Brown of Ashford through the cruell handling of Archbishop Warrham and Fisher Bishop of Rochester was so piteously entreated saith Mr Fox that his bare feet were set upon the hot burning coals to make him deny his faith Act. and Mâ—n fol. 1â—77 which not withstanding he would not do but patiently abiding the pain continued in the Lords quarrel unremoveable See the like of Rose Allen Act. and Mon. 1820. As though some strange thing Fore-cast afflictions which being fore-seen come no whit the sooner but far the easier It is a labour well lost if they come not well spent if they do whereas coming upon the sudden they finde weak mindes secure make them miserable leave them desperate Bishop Latimer ever affirmed that the preaching of the Gospel wovld cost him his life to the which he no lesse chearfully prepared himself then certainly was perswaded that Winchester was kept in the Tower for the same purpose and the event did too truly prove the same Being sent for to London by a pursuivant and coming thorow Smith field he merrily said Act and Mon fol 1579. That Smithfield had long groaned for him To the Leiutenant of the Tower he said You look I think that I should burn but except you let me have some fire I am like to deceive your expectation for I am like here to starve for cold Verse 13. But rejoyce As the Apostles did Act. 5.41 See the Note there With exceeding joy Gr. Dancing a galliard Leaping Levalto's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up your heads because your redemption draweth nigh Vincentius laughing at his tormentours said that death and tortures were to Christians Jocularia ludicra matters of sport and pastime Luther and walking upon hot-burning coals he boasted that he walked upon roses Other Martyrs said that they felt no more pain in the fire then if they lay upon a bed of down Constantine embraced Paphnutius and kissed his lost eye So will Christ deal at last day by his suffering servants Verse 14 Happy are ye See the Note on Mat. 5.11 12. The word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are out of harms-way out of the reach of danger Resteth upon you With great delight and content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How strangely were the holy Martyrs spiritualized and elevated carried out of themselves and beyond themselves as were easie to instance Verse 15. As a busie-body Gr. A bishop in another mans Diocesse a pragmaticall person that meddleth with other mens matters without call or commendation Verse 16. Suffer as a Christian Under the Emperour Antoninus the Philosopher there fell out a very bitter storm of persecution in France which swallowed up sundry Martyrs Bucholc as Maturus Pothenus Attalus and Blandina which good woman in the midst of all her sufferings oft cried out Christiana sum I am a Christian By which word she gathered new strength and became more then a Conqueresse So Sabina another glorious Roman Martyr crying out when she was in prison Iob. Manl. and being asked by the Jailour how she would endure the fire next day that made now so much ado in her travel Very well said she I doubt not for now I suffer as a sinner but then I shall suffer as a Christian Verse 17. Judgement must begin The mortality at Corinth began at the believers 1 Cor. 11.30 infidels scaped scot-free Gods cup is first sent to Jerusalem There was bread in Moab when there was none in Israel Ruth 1.1 The stormy showr lighteth first on the high-hils and having washed them settleth with all the filth in the valleys Verse 18. Scarcely be saved Hard and scarce not at all from outward miseries whereof he is sure to have his back-burden and not without somewhat adoe from hell-torments The wise Virgins had no oil to spare the twelve Trib s served God instantly and constantly day and night and all little enough Act. 26.7 Where shall the ungodly c. Surely no where not before Saints and Angels for holinesse is their trade Not before God for he is of more pure eyes c. Not before Christ for he shall come in flaming fire rendering vengeance Not in heaven for its an undefiled inheritance c. Verse 19. Commit the keeping As a precious depositum So did our Saviour both in his life time Pet. 2.23 and at his death Luk. 23 46. As unto a faithfull Who will rather unmake all Psal 114.8 then we shall miscarry CHAP. V. Verse 1. Who am also an Elder GR. Leo 1. Petrum in consortium individuâ—â— Trinitatis assumptuâ— jâ—â—lavir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fellow Elder not a Commander a Lord paramount a Compeer and Consort to the blessed Trinity as Pope Leo the first and Nicolas the third blasphemously said he was Verse 2. Feed the flock Being both learned and loving The Greek word for a shepherd signifieth one that earnestly desireth after his sheep Not by constraint but willingly It is with the Pastours of Germany for most part saith Melancthon as with him in Plautus that said Ego non servio libentèr herus meus me non habet liâ—eâ—â—èr tumen utitur me ut lippis oculis Verse 3. Neither as being Lords About the year 1260. the Clergy and Laity of England set themselves against the Popes exactions and when the Legat alledged that all Churches were the Popes Jâ—â—â— vius in vit Poâ—â—â— Magister Leonardus made answer Tuitione non fruitione desen sione non dissipatione Verse 4. Ye shall receive a crown A crown imports perpetuity plenty dignity the height of humane ambition Quarta perennis erit was Sr Thomas Bodly his posie Verse 5. Yea all of you be subject In regard of love and modesty not of change and confusion of offices Be cloathed with humility The Greek word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that humility is the riband or string that ties together all those precious pearls the rest of the graces if this string break they are all scattered Humility as charity is the band of perfection yea the word here used signifies noâ— only alligare but innodare say some to tie knots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as delicate and curious women use to do of ribands to adorn their heads or bodies M. Cawdrey as if humility were the knot of every vertue and the grace of every grace Contrariwise how ugly and unseemly is pride on the back of honour head of learning face of beauty c Chrysostome
side Verse 19. Promise them liberty As Mahometisme and Popery which is an alluring tempting bewitching religion Sr Walter Raleigh knew what he said that were he to chuse a religion for licentious liberty and lasciviousnesse he would chuse the Popish religion No sinne past but the Pope can pardon no sinne to come but he can dispense for it No matter how long men have lived in any sin though it be the sin against the holy Ghost extream unction at last will salve all Verse 20. Again entangled As a bird in a gin as a beast in a snare Sapè familiaritas implicavit saepè occasio peccandi voluntatem fecit Isidor solil l. 2. The later end is worse They fall ab equis ad asinos from high hopes of heaven into hell-mouth where they shall have a deeper damnation because they disgrace Gods house-keeping as if they did not finde that they lookt for in religion Verse 21. It had been better Nocuit sanè Judae fuisse Ape stolum Juliano Christianum to begin well and not to proceed is but to aspire to an higher pitch that the fall may be the more desperate Non quaeruntur in Christianis initia fed finis Act. and Mon. fol 993. saith Hierom B. Bonner seemed at first to be a good man and a favourer of Luthers doctrines Verse 22. The dog is turned Proverbia hac sunt Canonica quae Christiano nauseam commoverent God will spue out apostates for ever teaching them how they should have spued out their sin CHAP. III. Verse 1. This second Epistle SO must Ministers with one Sermon peg in another and never cease beating and repeating the same point saith S. Aug de doct Christian Augustine till they perceive by the gesture and countenance of the hearers that they understand it and are affected with it I stirre up Gr. I rouse you who perhaps are nodding with the wise virgins Mat. 25.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your pare mindes Gr. Pure as the Sun Chrysostome saith of some in his time that they were ipso coelo puriores Hom. 55. in Math. more pure then the visible heavens and that they were more like angels then mortals Verse 2. Mindfull of the words See the Note on 1 Cor. 15.2 Run to this armory of the Scriptures for weapons against seducers and epicures Verse 3. Scoffers Those worst kinde of sinners Psal 1.1 those abjects of the people Psal 35.15 those Pests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint render them Psal 1.1 those Atheists that jear when they should fear and put farre away the evil day that make no more matter of Gods direfull and dreadfull menaces then Leviathan doth of a sword he laugeth at the shaking of a spear Job 41.29 Verse 4. Where is the promise c. The sleeping of vengeance causeth the over-flow of sin the sinner thinks himself hail-fellow with God Psal 50.21 and the overflow of the sinne causeth the awakening of vengeance Verse 5. Willingly ignorant of A carnall heart is not willing to know what it should do lest it should do what it would not Act. 28.27 That by the word of God And that by the same word again they may as soon be dissolved yea reduced to their first originall Nothing A learned man propoundeth this question How did the Lord imploy himself before the world And his answer is this D. Preston of Gods attrib p. 34. A thousand years to him are but as one day and one day as a thousand years Again Who knoweth saith he what the Lord hath done Indeed he made but one world to out knowledge but who knoweth what he did before and what he will do after Thus he And the earth standing c. God hath founded the earth upon the seas and established it upon the flouds Psal 24.2 This Aristotle reckons among the wonders in nature and well he may God hath set the solid earth upon the liquid waters for our conveniency Psal Lib. de mirabil 104.6 7. Verse 6. Being overflowed with water Therefore that is not altogether true that all things continue as they were at first as the scoffers affirmed ver 4. Verse 7. Reserved unto fire The old world was destroied with water Propter ardorem libidinis for the beat of their lust saith Ludolphus the world that is now shall be destroied with fire Propter teporem charitatis for their want of love Verse 8. One day is with the Lord c. Nullum tempus occurrit regi How much lesse to the Ancient of daies In God there is no motion or flux therefore a thousand years to him are but as one day Verse 9. Not willing that any should perish See the Note on 1 Tim. 2.4 Verse 10. The heavens shall passe c. The very visible heavens are defiled with mens sins Revel 18.5 and must therefore be purged by fire as the vessel that held the sin-offering was in the time of the law Shall be burnt up This the very Heathens knew in part as appears by the writings of Lueratius Cicere de natura Deorum and Ovids Metam lib. 1. Verse 11. What manner of men Even to admiration Quales quanti as the word signifies Mar 13.1 How accurate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how elevate above the ordinary strain Verse 12. Looking for As Sisera's mother looked out at a window and expecting the return of her sonne said Why are his charriots so long a coming So should we look up and long for Christs coming in the clouds those charriots that carried him up and shall bring him back again The heavens being on fire c. A far greater fire then that at Constantinople Blnnts voiage where 7000 houses are said to have been on fire at once an Dom. 1633. And the elements shall melt And fall like scalding lead or burning bell-metall on the heads of the wicked who shall give a terrible account with the world all on fire about their ears Whether this shall fall out in the year 1657. as some conjecture because in the year of the world 1657. Alsted Chrâ—â—oi the old world drowned and because the numerall letters in MVnDI ConfLagratiIo Make up the same number I have nothing to affirm Sure it is the Saints shall take no hurt at all by this last fire but a great deal of benefit Methodius writeth that Pyragnus a certain plant so called grows green and flourishes in the midst of the flames of burning Olympus as much as if it grew by the banks of a pleasant river And of this he saith that himself was an eye-witnesse Praeclarum sanè novissimi diei indicium documentum Verse 13. According to his promise Which is good sure-hold For he paies not his promises with fair words as Sextorius did but with reall performances Verse 14. That ye may be found of him Watching working well-doing See the Note on Mat. 24 43 44. Verse 15. That the long-suffering c. Rom. 2.4 which sentence
hard with the Church as the Host at Nola in the story made it who when â—e was commanded by the Roman Censor to go and call the good men of the City to appear before him went to the Church-yards and there called at the graves of the dead O ye good men of Nola come away for the Roman Censor cals for your appearance Anton di Guevara for he knew not where to call for a good man alive In the very midst of Popery there were many faithfull Witnesses and more of such as like those two hundred that went out of Ierusalem after Absolom went on in the simplicity of their hearts and knew not any thing 2 Sam. 15.11 Verse 10. Salvation to our God Not to this or that Popish Saint or Mediatour of all whom these triumphers might say as that Heathen once Contemno minutos istos Deos modò Iovem Iesum propitium haâ—eam I care not for all those small-gods so I may have Jesus on my side Verse 11. And all the Angels See the Note on Chap. 5. verse 11. Verse 12. Amen Blessing and glory c. The Angels assent to what the Saints had said and adde much more according to their greater measure of knowledge and love to God Write we after this fairer copy Verse 13. And one of the Elders See the Note on Chap. 5. verse 5. Verse 14 Which came out of great tribulation It is but a delicacy that men dream of to divide Christ and his crosse The Bishop of London when he had degraded Richard Bayfeild Martyr kneeling upon the highest step of the Altar he smote him so hard on the brest with his Crosier-stâ—ff that he threw him down backward and brake his head so that he swounded Act. and Mon. And when he came to himself again he thanked God that he was delivered from the malignant Church of Antichrist and that he was come into the true Church of Christ militant and I hope shall be anon with him in the Church triumphant c. And made them white Other bloud stains what is washed in it this bloud of the spotlesse Lamb whitens and putifies Verse 15. Therefore are they Not for the whitenesse of their robes but because they are washed in the meritoricus bloud of the Lamb. Before the throâ—â— of God A good man is like a good Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies standing before the face of God Shall dwell among them Gr. Shall pitch his tent or shall keep the feast of Tabernâ—cles amongst them or shall hover and cover over them as the cloud did over Israel in the wildernesse so that under his shadow they shall safely and sweetly repose themselves Verse 16. They shall hunger â—o more They shall be as it were in heaven afore-hard having Malorum ademptionem bonorum adeptionem freedome from evil and fruition of good here in part hereafter in all fulnessâ— Verse 17. Shall â—eed them and lead them An allusion to Psal 23.2 where David seems to resemble powerfull and flourishing doctrine to green pastures and the secret and sweet comforts of the Sacraments to the 〈◊〉 waters And Gâ—d shall Wipe away A metaphor from a nurse which not only suckleth her dear childe crying for hunger but also wipes off the tears CHAP. VIII Verse 1. The seventh seal THe businesse or parts whereof are the seven Trumpets that sound a dreadfull alarm against the Roman Empire ready now to be 〈◊〉 for the innocent bloud and upon the instant sait of the Martyrs Chap 6.10 There was silence in heaven That is in the Church on earth often called The kingdome of heaven This half-hours silence was either for horrour and admiration or for attent expectation or as some will have it for religious awe and devotion Christ the high-Priest being now about to offer incense those praiers of the Martyrs Chap. 6.10 there was in the Church as used to be in the Temple at such times Luk. 1.10 a deep silence So among the Romans the people in time of worship were enjoyned favere linguis to spare their tongues And in the Greek Church one stood up and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace people leave off your discourses Verse 2. Which stood before God In a waiting posture ready prâ—st to do his pleasure Seven trumpets To be sounded at seven severall times to shew that God suffereth not his whole wrath to arise at once against his creatures but piece-meal and by degrees proving if peradventure they will repent and recover out of the snare of the devil who are taken captive by him at his will Verse 3. And another Angel An Angel after another manner not by nature but by office Christ the Angel of the Covenant For I cannot be of his minde M Brightâ—â— who makes this Angel to be Constantine the odours given him to be the power of calling the Councel the golden Altar Christ in the midst of this holy Assembly the thick cloud of odours the whole matter brought most happily to effect which yet is a pious interpretation Much incense The merit of his own precious passion Heb. 9.24 13.5 Vpon the golden Altar viz. Himself as Chap. 6.9 Verse 4. The smoke of the incense The Saints praiers perfumed with Christs odours ascended that is were highly accepted in heaven Act. 10.4 Exod. 3.9 as well appeared by the answer they had here in the next verse The Church is said To ascend out of the wildernesse of this world with pillars of smoke Cant. 3.6 Elationibus fumi with raised affections and with strong supplications wherein how many sweet spices are burned together by the fire of faith as humility love c. All which would stinke worse in Gods nostrils then the onions and garlick of Egypt did not Christ perfume and present them Verse 5. And filled it with fire of the Altar Fire in token of fierce indignation and from the Altar for Christ came to send fire on the earth Luk. 12.49 Fire and sword Mat. 10.34 through mens singular corruption and obstinacy in not stooping to the scepter of this Kingdome Hence fire and brim-stone storme and tempest A fearfull looking for of judgement and fiery indignation which shall devour the adversaries Heb. 10.27 From the same Altar Christ praiers go up vengeance comes down Verse 6. Prepared themselves Having got sign as it were by that which Christ did in the former verse they set too in order to sound their trumpets Verse 7. Hail and fire mingled with bloud In stead of the fire of love saith one mixed with the sweet rain of healthsome doctrine and spirit of Christian lenity the fire of contention M Forbes and frosty hail-stones of destruction ruled all Yea so far herein were the Bishops carried one against another as it is monstrous what malice falshood and cruelty they practised especially in the times of Constanâ— Constantius and Valens the Arrian Emperours And the third part of trees Men of maâ—k And all green grasse Meaner men
by his children at their feast It emasculates the spirit as we see in Solomon whose luxury drew out his spirits and dissolved him It indisposeth men to those exercises that are to be performed by the minde which is now taken up with the thought of what shall we eat what shall we drink c A full belly neither studies well nor praies well They serve not the Lord Jesus Christ that serve their own bellies Rom. 16.10 How can they when their kitchin is their shrine their Cook their Priest their Table their Altar and their belly their god Phil. 3 c. Admonition 1 THES 5.14 Warne them that are unruly Doct. 1 THere are a sort of unruly ones in the visible Church disordered and dissolute exorbitant and enormous livers such as transgresse the tradition saith the Apostle of them 2 Thess 3.6 that is Ephes 5.15 Obey not the form of doctrine delivered unto them Rom. 6.17 Walk not by rule but at all adventures Levit. 26.23 Contra gnomonem canonem decalogi lawlesse yokelesse masterles monsters sonnes of Belial goats wilde asse-colts untamed heifers horses mules Psal 32.9 Quibus vita est incomposita pessimè morata Calvin they run away with the bit between their teeth break Christs bonds as Samson did the green withes shake Christs yoke from their shoulders as the Unicorn Job 39.10 send messages after him as they in the Gospel We will not have this man to rule over us we will not live by his laws Of these S. Peter 2 ep 2. and S. Jude v. 8.9 Reas 1 God permits such 1. For the glory of his patience and justice towards them of his mercy to wards his own who will see and say Who made us to differ Lord how is it that thou showest thy felf to us and not to the world Joh. 14.22 2. For the triall exercise correction of his Saints 3. For a mutrall scourge to themselves as the East by the Turks the West by the Pope for their Apostacy c. Reas 2 The devil effects it That great and first Hetercâ—lite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that kept not his station but brake the ranks and is become a master of misrule amongst the men of this world whom he acts and agitates Ephes 2 2. carries them along as possest persons through fire and water thick and thin hath them at his beck and check called therefore Children of disobedience sons of Belial taken alive and carried about by him at his pleasure as Bajazet was in an iron â—age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 Reas 3 Men are therefore obstinate in evil saith the Prophet Because 1. Their neck is an iron sinew 2. Their brow is brasse Isa 48.4 This double distemper lies upon every carnall person 1. Naturall crossenesse to the law of God Rom. 8.7 Homo est inversus decalogus 2. Habituall hardnesse contracted by long trading in sin Doing wickedly with both hands earnestly Mic. 7.3 setting their sinne upon the cliffe of the rock Ezek. 24.7 adding to their sinews of iron brâ—ws of brasse to naturall impotence impudence in evil Jer. 3.3 an uncouncellable wilfulnesse in wickednesse Vse 1 Woe to those unruly rebels God hath a rod of iron for them Psal 2. that those that will not bend may break those that will not be Christs subjects may be his footstool t is sure he 'll have the better of them If they walk contrary to him he will be as crosse to them Levit. 26.23 If they be froward he will be as froward as they for the hearts of them Psal 18.26 They shall have their wils but then he will have his Ezek. 24.13 In running from God and the obedience of his Word they doe but run to meet their own bane as the Philistims did at Mizpeh 1 Sam. 7. Aut poenitendum aut perâ—undum Aut faciendum aut patiendum Men must either repent or perish doe Gods law or suffer it The law was added because of transgression and is given not for the righteous but for the lawlesse and disobedient 1 Tim. 1.9 to hamper those unruly beasts and to tame them with those four teeâ—h it hath 1. Irritation Rom. 7.7 2. Induration Isa 6.10 3. Obligation Gen. 4.7 4. Execration Gal. 3.10 And whereas these mens hope of help is From the Gospel which is Quasi post naufragium tabula as a plank after shipwreck that will not relieve them neither For as against such there is no law saith the Apostle of the fruits of the spirit so for such there is no Gospel say I of the wilfully wicked Vse 2 Be wise now therefore be instructed Gal. 5.23 Psal 2.10 Tremble and sin not Psal 4.4 Send a lamb to the ruler of the earth as an homage-peny Isa 16.1 bring presents to Fear or to him that ought to be feared Psal 76.11 Receive the Word with all readinesse Act. 7.11 Give your selves first to God and then to us by the will of God as those Macedonians 2 Cor. 8.5 Gen. 2â— 3 Obey from the heart the form of doctrine whereunto ye have been delivered as those Romans Chap 6.17 Captivate your reason as Paul did Gal. 1.16 dispute not but dispatch Gods commands as Abraham did Get an open â—ar a teachable spirit so that a little childe may lead you Isa 11.6 A heavy ear is a singular judgement Isa 6.10 a dull heart the devils work 2 Cor. 4.4 See that ye adde not rebellion to sinne Job 34.37 lest ye adde wrath to wrath Rom. 2.5 And here 1. For time past look on all the writs of ex cution and say as 1 Cor. 10.11 These are as so many types 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moulds monitours summoners reall Sermons to us 2. For present look up and see as David did the punishing Angel as it were with a drawn sword And though thou maist shuffle awhile from side to side as the Asse did yet think not long to escape 3. For future think seriously of that dreadfull doomsday that shall burn as an oven And Knowing the terrour of the Lord Act. 24.16 perswade others perswade your selves especially to walk by rule and keep a clear conscience that most precious jewel that ever the heart of man was acquainted with Warn the unruly Doct. 2 Unruly persons must be admonished rebuked advertised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonâ— mentem indite Daven in Col. 3.16 Amissâ— mentem veponite Beza ad mentem restituite restored to their right mindes again as the word here used importeth For sin maketh men sots Hos 4.11 mad-men Eccles 7.25 quite besides themselves as the Prodigall Luk. 15.17 Ye which are spirituall restore them therefore Gal. 6.1 rouse them 2 Pet. 1 13. raise them out of the pit you must his asse much more his soul Exod. 23.5 yea pull them out of the fire as S. Jude hath it making a difference out of deep compassion Or as Lorinus reads and renders that text Arguite disputatos by strength of argument convince them
in the singular number that holds out to the end The most are of them that draw back to perdition and not of them that believe to the saving of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2 12. Confitetur se esse Apostatam sed beatum sanctum qui fidem diabelo datam non servavit Melch Ad. in vit Luth p. 145. Sleidan Comment Heb. 1.39 The opposition there imports that incredulity is the root of apostasie that I mean whereby a man departs from the living God It was laid to Luthers charge that he was an apostate He confesseth that he was an apostate but a blessed and holy one such as had not kept promise with the devil but fallen off from him and his Church malignant The like imputation the Papists laid upon those famous Italian converts Zanchius Peter Martyr Paulus Vergerius the Popes Nuncio who began to write a book Adversus Apostatas Germaniae that was the title against the Lutheran apostates but by searching into their tenets with purpose to confute them was converted by them and leaving his Bishoprick and that whole Synagogue of Satan lived and died a painfull and powerfull Preacher of Gods truth in Germany Galeacius Caracciolus also an Italian Marquesse and nephew to Pope Paul the fifth hearing Peter Martyr reade upon the 1 epist. to the Corinths was converted by him and leaving all went to Geneva Where when he was afterwards tempted by a Jesuite to revolt for money he cried out His life translated by Crosh Let their money perish with them who esteem all the gold in the world worth one daies society with Jesus Christ and his holy Spirit And cursed be that Religion for ever that seeks by mony to corrupt mens mindes from the simplicity of Christ. The Papists do at this day propose rewards to such as shall relinquish the Protestant religion and turn to theirs as in Ausborough where they say there is a known price for it of ten florens a year in France Relation of West Religion sect 16. where the Clergy have made contributions for the maintenance of runagate Ministers such as were Bolsecus whom the Papists afterwards hired to write Calvins life where so many lines Religionâ—m ephemeram babâ—re exissimabatur Bâ—z Melch Adam do vit exler Theolog P â—â— Ibid. p â—9 Redijt Steiserus ad Pontificiot mise è periisse duâ—â—ur Scultet Annal. 118. so many lies Baldwin that notable turn-coat that changed his religion three or four times at least for advantage and died at last of envy that another was preferred before him as Chaplain to Henry the third of France when he went to take possession of the Kingdome of Polonia Petrus Carolus that odious apostate and troubler of the true Church Staphylus Speiserus Brissonettus and others long agone As of late Bertius Tilenus Spalatensis and many other renegadoes re-entred by the unclean spirit who made their last state worse then the first as the Jaylour laies load of iron on him that had escaped Luk. 11.26 These as they sin not common sins so for most part as it is said of Korah and his company they die not common deaths they seldome escape the visible vengeance of God whom they have forsaken witnesse Arrius Julian Valerian Spira Spalatensis Judge Hales Guarlacus Bomelius Latomus Lovaniensis who to his end had nothing else in his mouth but that he was damned and rejected of God Act and Monâ— fol. 1999. and that there was no hope of salvation for him because that wittingly against his conscience he withstood the manifest truth of his Word Yea those that never went so farre as to persecute the truth but denied or dissembled it only have fearfully perished In the story of Philbert Hamlin Martyr a certain Priest his host whom he had instructed in the truth revolted To whom he prophecied That neverthelesse he should die before him He had no sooner spoke the word but the Priest going out of the prison from Hamlin was slain by two Gentlemen who had a quarrell to him Where of when Hamlin heard he affirmed He knew of no such thing but only spake as God guided his tongue Ibid. 834. Likewise we reade of William Wolsey Martyr that when he went to execution he left six shillings eight pence to be delivered to one Richard Denton a Smith dwelling at Welle in Cambridgeshire with this commendation That he marvelled that he tarried so long behinde him seeing he was the man that first delivered him the book of the Scripture into his hand and told him that is was the truth desiring him to make haste after as fast as he could Denton at the receipt of it answered I confesse it is true but alas I cannot burn But he that could not burn in the cause of Christ was after wards burned against his will Ibid. 1558. when Christ had given peace to his Church For anno 1564. on Tuesday April 14. his house was set on fire And whilest he went in to save his goods he lost his life with two other in the same house Among the Angrognians and their neighbours in France it is certainly known that those that yeelded to the adversaries were more cruelly handled then the others that continued constant to the death Ibid. 873. See how God hateth apostates When Caracciolus Marquesse of Vicum resolved to leave all and go to Geneva The life of Gâ—eatias Caracciolus p. 21. he opened his minde to some of his most familiar friends and wrought upon them so farre as they promised and vowed to accompany him c. But divers of them who for a time seemed to beled with a most earnest zeal of Gods glory in this action when they came to the borders of Italy and considered what they forsook first began to look back afterwards went back again indeed Where purposing to serve God in their pleasures and in the midst of Popery they were after taken by the Spanish Inquisition Latimer â—orm 7. Before King Edward c. Others have fallen under a worse torment the terrour of their own consciences whâ—ch they were not able to stand before As I might instance not only in Bilney who after he had borne his fagot was so terrified that his friends were afraid to let him be alone If they brought him comfortable places of Scripture it was as though a man should run him thorow the heart with a sword as Latimer testifieth In Bainham who could not rest till he had publikely recanted his recantation praying every body rather to die then to doe as he had done for he would not feel such a hell again as he did feel for all the worlds good In James Abbes Act. and mon. fol. 328. who having yeelded to the Biâ—hop of Norwich his perswasions and received a piece of money from him was pitiously vexed till he went again to the Bishop and there threw him his money Ibid. 1528. and said Is repented him that
he ever consented to their Wicked perswasions In Thomas Whittle Martyr who could never be quiet till he had gone to the Bishops Office Ibid. 1632. and torne the bill of his recantation for the which Bonner first buffeted him soundly and then burnt him In Thomas Benbridge who feeling the intolerable heat of the fire cried out I recant and subscribed to certain Popish Articles at the stake upon a mans back and so was led back to prison But soon after he retracted what he had subscribed and the same-day-seven night he was burnt indeed or rather broiled by the vile tormentours Ibid. 1857. The like befell Richard Sharp a Weaver of Bristow who likewise suffered for that truth which he had recanted saying Ibid. 1861. I am sorry that ever I denied my Lord God c. But besides all these that recovered of their relapses What shall we thinke of Pendleton who resolved that as he came not frying into the world so he would not goe out frying Ibid. 1504. but roared upon his death-bed and full fore repented if it were not too late that ever he had yeelded to Papistry and been so sparing of his fat and flesh whereof he had vowed to Saunders he would see the uttermost drop molten Ibid 1363. and gobbet consumed to ashes before he would forsake God and his truth What shall we thinke of Steven Gardner who cried ouâ— upon his death bed That he had denied his Master with Peter but never repented with Peter and so both stinkingly and unrepentantly died Of Mt West Chaplain to Bishop Ridley Ibid. 1904. who refusing to die in Christs cause with his Master said Masse against his conscience and was so vexed by his conscience that soon after he pined a way with sorrow What shift Shaxton and Harding made to die I know not Ibid. 1558. 1570. A couple of apostates I know they were a Thess 2. and fair warning they had but that God had given them up to the efficacy of errour to believe a lie because they would not receive he love of the truth whereof they could not but be convinced Harding a little before King Edward died was heard openly in his Sermons in London to exhort the people with great vehemency That if troubles came they should never shrink from the true doctrine of the Gospel that they had received which yet he himself soon after did The Lady Jane whiles she was prisoner wrote an excellent letter to him wishing him to remember the horrible History of Julian of old and the lamentable case of Spira of late Ibid. 1292. Return to Christ saith she who now stretcheth out his arms to receive you ready to fall upon your neck and kisse you and cast off all to feast you with the dainties and delicates of his own precious bloud which undoubtedly if it might stand with his determinate purpose he would not let to shed again rather then you should be lost Thus sought that sweet Lady to charm and reclaim this adder but he turned the deaf ear to her and died an obstinate Papist a Prebend of Gaunt Shaxton was somewhat more toughly handled but with no better successe for evil men and seducers wax worse and worse deceiving and being deceived This Shaxton in King Henry the eights daies being Bishop of Salisbury at the coming in of the six Articles resigned up his Bishoprick Ibid. 1578. together with Latimer rather then to forgoe the peace of their consciences and so remained a great space unbishoped till King Edwards time who restored them But when Queen Mary came in and changed religion Latimer suffered but Shaxton turned not only a Papist but a persecutour and perswader to Popery When William Wolsey Martyr and some others were brought before him Ibid. 1558. Good brethren said he remember your selves and become new men For I my self was in this fond opinion that your are now in but I am now become a new man Ah said Wolsey are you become a new man Woe be to thee thou wicked new man for God shall justly judge thee And so he did I doubt not it being his usuall course to hang up such notorious apostates in gibbets as it were for example to others He that betraied the Rhodes was well served For his promised wife and portion were presented But the Turk told him that he would not have a Christian to be his son-in-law but he must be a Musulman that is a believing Turk both within and without And therefore he caused his baptized skin as he called it to be taken off Speculum belli sacri p. 157. and him to be cast in a bed strawed with salt that he might get a new skin and so he should be his son in-law But the wicked wretch ended his life with shame and sorrow Theoderick an Arrian King did exceedingly affect a certain Deacon although an orthodox This Deacon thinking to ingratiate and get preferment became an Arrian which when the King understood he changed his love into hatred and caused the head to be struck from him affirming That if he kept not his faith to God what duty could one expect from such a person King John of England being overlaid in his Barons wars sent Embassadours to the Monarch of Morocco for aid offering to hold his Kingdom of him Heyl Geo p. 714 and to receive the law of Mahomet The Moor marvellously offended with this offer grew into such dislike of our King that ever after he abhorred the mention of him Solyman the great Turk seeing a company of many thousand Christians fall down before him and hold up the sore-finger as their manner of conversion to Turcisme is he asked them Voiâ—ge into the Levant p 111. What moved them to turn They replied It was to be eased of their heavy taxations He disdaining that basenesse rejected their conversion and doubled their taxations The form they use when they turn Turks is this I confesse that there is but one God only Melch Adam in vit Gerlaâ—hij and Mahomet his servant I confesse also that I am come from the false to the true religion and I utterly renounce my former faith together with all the adherent Articles After this they are circumcised and doe put on a new turbant as a badge of a Musulman or right believer We reade of two Dutch-men the one a Divine the other a Baker that became Mahometans not many years since upon what discontent or other motive I know not Ibid p. 816. The Ministers name was Adam Neusserus once a Pastour of Heidelberg who fell off first to Arrianisme and then to Tureisme He died miserably at Constantinople Octob. 12. Anno 1576 much in the same manner as Arminius did at Leyden who was grievously tormented with a cough gout ague and incessant pain in his belly Hist of Low-countrey with a great binding and stopping under the heart which caused much difficulty of breathing
withered because not well rooted The good ground is noted to bring forth fruit with patience or tarriance for the fit season Leap-Christians are not much to be liked that all on the sudden of notorious profane become extremely precise and scrupulous Violent motions are not permanent Aguish fits breed slushings blazing comets soonest fall hasty curs bite least heady horses quickly tire Hot at hand seldome holds out That trumpets sound in the mount was louder and louder the winde whereto true grace is compared Joh. 3. riseth higher and higher The path of the just is as the shining light that shineth more and more unto the perfect day Not like Joshuah's 〈◊〉 â—t stood still or Heaekiahs Sun that went backward but Davids Sun that rejoyceth as a Giant to run his race and turneth not again till he hath finished it The Galatians did run well but were interrupted The Ephesians lest their first love The Philippians decaid in their good will to S. Paul though afterwards their care of him flourished again Phil. 4.10 The Corinthians mingled themselves again with fornicatours after they had been washed from their filthinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rursus commisceri post ablutionem Significat non â—amscortationibus so polluere quam pollutiâ— conversari familiariùs Par. in loc Act. and Mon. fol. 1680. Col. 2.6 Mr Bartlet Green Martyr was converted by Peter Martyrs Lectures in Oxford Afterwards being sent to the Innes of Court through the continuall accompanying of such worldly young Gentlemen he became by little and little a compartner of their fond follies and youthfull vanities as well in his apparrel as also in banqueting and other superfluous excesses which he afterwards being again called by Gods mercifull correction did sore lament and bewail and being founded on a rock as he had at first received Christ Jesus the Lord so he walked in him and suffered for him Thirdly Before you begin sit down and cast what it will cost to build the tower of godlines consider what necessity there is to encounter and conquer so many corruptions crosses and incombrances in the way to heaven Put your selves oft to those questions of abnegation and say Can I deny my self in my worldly wisdome naturall wit carnall friends old companions pleasures profits preferments ease excellency of learning in mine estate liberty life and all Can I take up my crosse and follow Christ thorow thick and thin thorow fire and water Act. and Mon. fol. 1430. Ibid. 1438. thorow good report and evil report resolving with William Flower Martyr That the heavens shall as soon fall as I will for sake my profession or budge in the least degree And can I say as that other Martyr John Ardely did to Bonner If every hair of my head were a man I would suffer death in the opinion and faith that I am now in Many will professe to doe much for Christ but nothing it is that they will suffer for him they come forth as those souldiers with lights and torches to seek him yea with bils and staves as if they would fight for him But when he saith Pelago se non ita commissuruâ— esset quin quaÌ„do liberet pedeÌ„ referre posset In the Palatinate scarce one in twenty stood out but fell to Popery as fast as leaves fall in Autumn as to them Here I am Take up my crosse and follow me they stumble at the crosse and fall backwards The King of Navarre told Beza He would launch no further into the sea then he might be sure to return safe to the haven Though he shewed some countenance to religion yet he would be sure to save himself Again Many in their low estate could pray professe reade c. who in prosperity resemble the Moon which never suffers eclipse but at her full and that by earths interposition Ionathan followed the chase and Samson his parents till they met with honey A dog follows his master till he comes by carrion So many a Demas Judas Diotrephes follows Christ close till taken off by the world the love whereof eats out the heart of grace as adventitious heat consumes the naturall as Pharaohs lean kine devoured the fatter T it 2 12. Deny therefore all ungodlinesse and worldly lusts thou that desirest to live soberly righteously and godly in this present world Fourthly Standest thou by faith And wouldest thou stand Rom. 11.10 Be not high-minded but fear Pride goes before a fall as it did in the apostate Angels in that Man of sinne and in those Illuminati Relat. of West Relig. a pestilent sect in Arragon who affecting in themselves and their followers a certain angelicall purity fell suddenly to the very counterpoint of justifying bestiality Apostasie takes root most an end in spirituall pride which like a drone in the hive or moth in fine cloth is a great waster All graces tend to humbling and humility is conservatrix virtutum saith Bernard that which keeps all the graces together It is also both a grace and a vessell to receive more grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innâ—datam ha bete For God gives grace to the humble Be ye therefore cloathed with humility saith Saint Peter 1 Pet. 5.5 The word there used comes of a primitive that signifies a Knot because humility ties the knot of the chain of graces that none of them be lost as pearls or beads are easily lost where the bracelet is broken Gods gifts in a proud heart which makes men secure uncharitable idle sigh under our abuse and God hearing them groan gives them the wings of an eagle Fifthly Propound to your selves the best paterns and the highest pitch of perfection not resting in any measure of grace acquired so as to say as those in Zachary Blessed be God for I am rich but advance forward toward the high price as Paul did Phil. 3. And Nil actum credens dum quid superesset agendum as Caesar who thought there was nothing yet done till all was done Beginnings are not sought for of Christians saith S. Hierome but ends of things And it is a rule in the civil Law Nothing seems to be done if there yet remain ought to be done For that which is but almost done is not done at all saith Basil And not to goe forward is to goe backward saith Bernard It had been good for Iudas never to have been an Apostle and for Iulian never to have been a Christian because to begin well and not to hold on Gen. 37.3 is but to clime up higher that he may fall the farther Let our ladder therefore reach to heaven as Jacobs did let our garments reach down to our feet as Iosephs did let us offer a whole burnt-offering with the very tail also Exod. 29.22 Let the fire from heaven never go out upon the hearth of our hearts as that fire of the Sanctuary Levit. 6 12. Let us not look