lachrymis chartas illevit saith Lorinus In Act. 22.19 S. Pauls epistles were written rather with tears then with ink Verse 5. Have caused grief Wicked livers are Hazaels to the godly and draw many sighes and tears from them Lots righteous soul was set upon the rack by the filthy Sodomites Ieremy weeps in secret for Iudah's sins Paul cannot speak of those belly-gods with dry eyes Phil. 3.18 Verse 16. Sufficient to such a man The Novatians therefore were out that refused to receive in those that repented of their former faults and follies The Papists burnt some that recanted at the stake saying that they would send them out of the world while they were in a good minde Act. and Mon. fol. 1392. Verse 7. Should be swallowed up It was a saying of Mr Philpot Martyr Satan goes about to mix the detestable darnell of desperation with the godly sorrow of a pure penitent heart Ibid. 1665. With overmuch grief Some holy men as Mr Leaver have desired to see their sin in the most ugly colours and God hath heard them D. Sibbs on Ps 42.5 But yet his hand was so heavy upon them therein that they went alwaies mourning to their graves and thought it fitter to leave it to Gods wisdome to mingle the potion of sorrow then to be their own choosers It is a saying of Austin Let a man grieve for his sin and then joy for his grief Sorrow for sin if it so far exceed as that thereby we are disabled for the discharge of our duties it is a sinfull sorrow yea though it be for sinne Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confirm your love c. Gr. Ratifie it and declare it authentike as it were in open court and by publike sentence as Gal. 3.15 and that at mine instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an advocate Verse 9. Whether ye be obedient First to the Lord and then to us by the will of God 2 Cor. 8.5 Confer Heb. 13.17 Isa 50.10 Verse 10. To whom ye forgive Or Gratifie Mercy is that we must mutually lend and borrow one of another Let the rigid read Gal 6.1 See the Note there Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest Satan That wily merchant that greedy bloud-sucker that devoureth not widdows houses but most mens souls See ver 7. For we are not ignorant He is but a titular Christian that hath not personall experience of Satans stratagems his set and composed machinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his artificially-moulded methods his plots darts depths whereby he outwitted our first parents and fits us a peny-worth still as he sees reason Verse 12. A door was opened An opportunity offered Where the Master sets up a light there is some work to be done where he sends forth his labourers there is some harvest to be gotten in Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had no rest c. Gr. No relaxation viz. from my former cares and anxieties about you because he was not yet returned to tell me how it was with you 2 Cor. 7.6 Gods comforts are either rationall fetcht from grounds which faith ministreth or reall from the presence of comfortable persons or things Verse 14. Now thanks be to God Deo gratias was ever in Pauls mouth ever in Austins And a thankfull man is ever ready with his present as Joseph's brethren were Genesis 43.26 Causeth us to triumph Maketh us more then conquerours even triumphers whiles he rides upon us as upon his white horses all the world over Conquering and to conquer Rev. 6.2 Verse 15. A sweet savour The Church is the morter preaching the pestell the promises are the sweet spices which being beaten Bis on 1 Pet. 2. yeeld an heavenly and supernaturall smell in the souls of the godly hearers Verse 16. The savour of death Aristotle writeth De mirabil ausâ—ultat that vultures are killed with oil of roses Swine saith Pliny cannot live in some parts of Arabia by reason of the sweet sent of aromaticall trees there growing in every wood Tigers are enraged with perfumes Vipera interficitur palmis saith Paâ—sanias Moses killed the Aegyptian saved the Israelite Obed-Edom was blessed for the Ark the Philistims were cursed The Sun of the Gospel shining upon one that is ordained to eternall life reviveth and quickneth him but lighting upon a childe of death it causeth him to stink more abominably And who is sufficient And yet now who is it almost that thinks not himself sufficient for that sacred and tremend function of the Ministery Who am I saith Moses Who am I not saith our upstart Bradford was hardly perswaded to become a Preacher Act. and Mon. fol. 1578. Latimer leapt when he laid down his Bishoprick being discharged as he said of such an heavy burthen Luther was wont to say That if he were again to chuse his calling he would dig or do any thing rather then take upon him the office of a Minister So said reverend Mr Whately of Banbury once in my hearing Verse 17. Which corrupt the word Gr. Which huckster it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by handling it craftily and covetously not serving the Lord Jesus Christ but their own bellies as those Popish trencher-flies and our Court parasites In the sight of God It is impossible to speak as in Gods presence and not sincerely CHAP. III. Verse 1. Doe we begin again c. AS we had done before cap. 1.12 Plin. l. 1. epist 8 To commend our selves Quod magnificum referente alio fuisset ipso qui gesserat recensente vanescit Let another man praise thee and not thine own mouth Prov. 27.2 Laus proprio sordescit in ore But the Apostle was necessitated to it As some others letters of commendation As the false Apostles who carried it by testimonials in giving whereof many good people are much too blame Beauty needs no letters of commendation saith Aristotle much lesse doth vertue where it is known If morall vertue could be seen with mortall eyes saith Plato it would soon draw all hearts to it self Verse 2. You are our Epistle The fruitfulnesse of the people is the Preachers testimoniall as the profiting of the schollar is the teachers commendation Written in our hearts Or rather in your hearts as tables the Spirit writing thereon by his Ministers as pens that form of doctrine Rom. 6.17 that law of their mindes Rom. 7.23 Heb. 8.10 to be known and read of all men Verse 3. Ministred by us Who are devoted to the service of your faith and are the Lord Christs Sectaries But in fleshly tables In the softened heart God writes his law puts an inward aptnesse answering the Law of God without as lead answers the mould as tally answers tally as indenture answers indenture Verse 4 Such trust have we i. e. Such boldnesse of holy boasting If Tully could say Two things I have to bear me bold upon Cic. ep sam â— 7. the knowledge of good arts and the
glory of great acts how much more might Paul Verse 5. Not that we are sufficient Lest they should think him arrogant Cyrus had this written upon his Tombe I could doe all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arrianus reports So could Paul too but it was thorow Christ which strengthned him Phil. 4 1â— All our sufficiency is of God Had not Ministers then need to pray Benè orasse est benè studnisse saith Luther And whether a Minister shall do more good to others by his praiers or preaching I will not determine saith a reverend Writer but he shall certainly by his praiers reap more comfort to himself Whereto I adde D. Tailour on 1 Thess 5.23 that unlesse he pray for his hearers as well as preach to them he may preach to as little purpose as Bede did when he preached to an heap of stones Verse 6. Not of the letter To wit of the law which requireth perfect obedience presupposing holinesse in us Lex jubet gratâ—a juvat Aug. and cursing the disobedient But the Gospel called here the Spirit pre-supposeth unholinesse and as an instrument maketh us holy Ioh. 17.17 Act. â—0 32 For we preach Christ 1 Cor. 1.23 We give what we preach The Spirit is received by the preaching of faith Gal 3.2 This Mannah is rained down in the sweet dews of the Ministery of the Gospel 1 Pet. 1.22 For the letter killeth Many Popish Priests that hardly ever had seen much lesse read St Pauls writings having gotten this sentence by the end The letter killeth took care of being killed by not medling with good literature Hence that of Sr Thomas Moore to one of them Tu benè cavisti ne te ulla occidere possit Littera nam nulla est littera nota tibi Verse 7. The ministration of death That is the Law David was the voice of the Law awarding death to sin He shall surely die Nathan was the voice of the Gospel awarding life to repentance for sin Thou shalt not die For the glory of his countenance Which yet reflected not upon his own eyes He shone bright and knew not of it He saw Gods face glorious he did not think others had so seen his How many have excellent graces and perceive them not Verse 8. Be rather glorious Let this comfort the Ministers of the Gospel under the contempts cast upon them by the mad world ever besides it self in point of salvation See Isa 49.5 Verse 9. Exceedin glory A throne was set in heaven Rev. 4.2 Not in the Mount as Exod. 25 9. The patern of our Church is shewed in the heavens themselves because of that more abundant glory of the Gospel above the Law And therefore also Iohn describeth the City far greater and larger then Ezekiel Revel 21. Because Ezekiel was a Minister of the Law Brightman in loc Iohn of the Gospel Verse 10. Had no glory To speak of and in comparison The light of the Law was obscured and overcast by the light of the Gospel The sea about the altar was brazen 1 King 7.23 and what eyes could pierce thorow it Now our sea about the throne is glassie Rev. 4.6 like to crystall clearly conveying the light and sight of God in Christ to our eyes Verse 11. Much more that c. As the Sun outshineth Lucifer his herald Verse 12. Plainnesse of speech Or much evidence as Ioh. 10.24 and 11.14 and 16.29 with much perspicuity and authority we deliver our selves we speak with open face not fearing colours Verse 13. Could not stedfastly c. Could not clearly see Christ the end of the Law Rom. 10.4 Gal. 3.24 Verse 14. But their mindes Unlesse God give sight as well as light and enlighten both organ and object we can see nothing Which vail is done away See Isa 25.7 Faith freeth from blindenesse we no sooner tast of that stately feast by faith but the vail of ignorance which naturally covereth all flesh is torne and rent Verse 15. The vail is upon their hearts By a malicious and voluntary hardning they curse Christ and his worshippers in their daily devotions and call Evangelium Avengillaion the Gospel a volume of vanity or iniquity Eliab in Thâ—b Verse 16. When it shall turn Of the Jews conversion and what hinders it See the Note on Rom. 11.7 8 25. Verse 17. The Lord is that spirit Christ only can give the Jews that noble spirit as David calleth him Psal 50.12 that freeth a man from the invisible chains of the kingdome of darknesse Verse 18. Are changed As the pearl by the often beating of the Sun-beams upon it becomes radiant From glory to glory That is From grace to grace Fulnesse of grace is the best thing in glory Other things as peace and joy are but the shinings forth of this fulnesse of grace in glory CHAP. IIII. Verse 1. As we have received mercy SIth we have so freely been called to the Ministery of meer mercy we shew forth therein all sedulity and sincerity When I was born said that French King thousand others were born besides my self Now what have I done to God more then they that I should be a King and not they Tamerlane having overcome Bajazet asked him whether ever he had given God thanks for making him so great an Emperour who confessed ingenuously he never thought of it To whom Tamerlane replied that it was no wonder so ungratefull a man should be made a spectacle of misery For you saith he being blinde of one eye and I lame of a leg Leunelau Annal Tuâ—â— was there any worth in us why God should set us over two such great Empires of Turks and Tartars So may Ministers say What are we that God should call us to so high an office c. We faint not We droope not we flag not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we hang not the wing though hardly handled For Pradicare nihil alind est quam derivare in se furorem totius mundi as Luther said Verse 2. The hidden things of dishonesty All legerdemain and under-hand dealing They that do evil hate the light love to lurk But sin hath woaded an impudency in some mens faces that they dare do any thing To every mans conscience A pure conscience hath a witnes in every mans bosome See 1 Cor. 14.24 Verse 3. To them that are lost It is a sign of a reprobate-goat Joh. 8 43 47. Sensuall baving not the spirit Jude 19. The devil hides his black hand before their eyes Verse 4. The god of this world The devil usurps such a power and wicked men will have it so They set him up for God If he do but hold up his finger give the least hint they are at his obedience as God at first did but speak the word and it was done All their buildings plowings plantings sailings are for the devil And if we could rip up their hearts we should finde written therein The god of this present world Verse 5. We preach
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
they stuck at the hardship of holinesse without which there is no heaven to be had they would not come off here and therefore gat nothing by their short-winded wishes Solomon compares such sluggards to the door that turns on the hinges Virtutem exoptant contabescuâ—tque relictà Pers but yet hangs still upon them it comes not off for all the turnings Verse 12. It is accepted Sic minimo capitur thuris honore Deus Noahs Sacrifice could not be great yet was greatly accepted Jacob bad his sons take a little of every good thing and carry for a present to the Lord of Aegypt Saul and his servant present Samuel with the fourth part of a shekel to the value of about our five-pence Thankfulnesse they had learned was not measured by God and good men by the weight but by the will of the retributour God cals for that which a mans heart inclines him to do be it more be it lesse so low doth his highnesse stoop to our meannesse preferring the willingnesse of the minde before the worthinesse of the work Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And you burdened Gr. Pinched or pressed viz. with poverty Verse 14. Your abundance That your cup may overflow into their lesser dishes that your superfluities both in respect of the necessity of nature and exigency of estate as the Schoolmen speak may supply the wants of Gods poor afflicted A supply for your want Those that lend mercy may have need to borrow The Shunamite that refused once to be spoken for to the King by the Prophet little thought she should afterwards have craved that curtesie of his man Gehezi Those that stand fastest upon earth have but slippery footing No man can say that he shall not need friends Pythias was so wealthy a man that he was able to entertain Xerxes his whole Army consisting of a million of men yet afterwards he became so poor that he wanted bread Verse 15. He that had gathered much He that was so nimble as to gather more then his neighbour was to supply his neighbour that every man might have his Omer Now the equity of this law being common and perpetuall the Apostle draweth his argument from it Riches saith one are but as Manna those that gathered more of it had but enough to serve their turn or if they gathered more 't was but a trouble and annoyance to them and they that gathered lesse had no want Let the rich account themselves the poor mans stewards With-hold not good from the owners thereof the poor when it is in the power of thy hand to do it Verse 16. But thanks be to God Deo gratias was ever in Pauls mouth and in Austins and should be in ours Verse 17. But being more forward A good heart is ready to every good work waiting the occasions thereof Tit. 3.1 as the Bee so soon as ever the Sun breaks forth flies abroad to gather honey and wax Verse 18. Whose praise is in the Gospel S. Luke likely who wrote first Gospel as some gather out of Luke 1.1 and whom Ambrose highly commendeth for the most clear and distinct Gospel-writer Verse 19. Chosen of the Churches This compared with Act. 13.1 2. it may seem the Apostle meaneth not Luke but Barnabas though others think Timothy Danae in 1 Tim. 612. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 20. Avoiding this As shipmen avoid a rock or shelf for it is a seafaring terme and shews how shie we should be doing ought that may render our honesty suspected Ego si bonam famam servasso sat dives ero said he in the Comedy Verse 21. Providing Projecting procuring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good name is a great blessing and therefore the same word in Hebrew signifieth both Prov. 28.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 22. Whom we have oft Some are of opinion that Luke is here deciphered rather then vers 19. Whoever it was it is much for his honour that Apelles-like he was approved in Christ Rom. 16. and active for the Church Verse 23. Messengers Gr. Apostles Emandati Ambassadours of speciall and high emploiment The glory of Christ So the Church is called the glory Isa 4.5 Gods glory Isa 46.13 a crown of glory and a roiall diadem in the hand of Jehovah Isa 62.3 The throne of God Exod. 17.16 The throne of glory Jer. 4.21 The ornament of God yea the beauty of his ornament set in Majesty Ezek. 7.20 There is not so much of the glory of God saith one in all his works of creation and providence as in one gracious action that a Christian performs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 24. Wherefore shew ye As by an ocular demonstration or as by pointing the finger Before the Churches In the face of the Churches whose eyes are now full set upon you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see what entertainment ye will give to their messengers A Christian is like a crystall glasse with a lamp in the midst CHAP IX Verse 1. The ministring to the Saints OR the service that ye owe the Saints in ministring to their necessities Amadeus Duke of Savoy Stephanus King of Hungary Hooper Bishop of Glocester 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Dr Tailour Martyr are famous for their labour of love in ministring to the Saints Verse 2. Was ready To wit in their resolutions for the collection was not yet made And your zeal i.e. Your liberall contribution out of deep affection and an holy emulation to exceed others in bounty Verse 4. Capel in Spic In this same confident boasting Gr. In this confidence of glorying A Metaphor from hunters who confidently expect the beast and valiantly set upon him Sic latini dicunt subsistere apram Verse 5. Not of covetousnesse Non ut extortum aliquid saith Piscator velut illiberale aliquid Not as wrung out of you squeezed out as verjuice is out of a crab Covetous persons part with their peny as with bloud out of their hearts Citiùs aquam ex pumice clavam ex manu Herculis extorqueas God will set off all hearts from such misers in their misery that are so unreasonably mercilesse Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which soweth bountifully Gr. That soweth in blessings alluding to Ezek. 34.26 Eccles 11.1 Cast thy bread upon the water that is upon fat and fertile places loca irrigua A Metaphor from seedsmen who eat not all sell not all but sow some so should we sow that we have upon the backs and bellies of the poor sow more of this seed in Gods blessed bosome the fruit whereof we are sure to reap in our greatest need Verse 7. According as he purposeth God straineth upon none See Levit. 5.6 12 and 14.10 21 30. Liberality implieth liberty God loveth a chearfull giver Dat benè dat mulium qui dat cum munere vultum One may give with his hand and pull it back with his looks Verse 8. And God is able Fear not therefore lest
forbid c. The Saints keep a constant counter-motion and are Antipodes to the wicked They thus and thus but I otherwise Whereby the world is crucified I look upon the world as a dead thing as a great dung-hill c. That harlot was deceived in S. Paul in thinking to allure him by laying out those her two fair breasts of profit and pleasure He had no minde to be sucking at those botches He was a very crucifix of mortification And in his face as one said of Dr Raynolds a man might have seen Verum mortificati hominis idaeam the true portraiture of a mortified man And I to the world q.d. The world and I are well agreed The world cares not a pin for me and I to cry quittance with it care as little for the world Verse 15. For in Christ Jesus That is in the Kingdome of Christ But a new creature Either a new man or no man Verse 16. According to this rule viz. Of the new creature Peace be on them Not only in them or with them but on them maugre the malice of earth and hell Verse 17. From henceforth let no man Here he takes upon him as an Apostle and speaks with authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bear in my body the marks As scars of honour Paul had been whipped stocked stoned c. The marks of these he could better boast of then those false Apostles of their circumcision And hereby it appeared that he refused not as they did to suffer persecution for the crosse of Christ In the year 1166. the Synod held at Oxford in the raign of Henry the second banished out of England thirty Dutch Doctours which taught the right use of Marriage Alsted Chron. p. 357. and of the Sacraments after they had first stigmatized or branded them with hot irons Iohn Clerk of Melden in France being for Christs sake whipped three severall daies and afterwards having a mark set in his fore-head as a note of infamy his mother beholding it though his father was an adversary encouraged her son crying with a loud voice Blessed be Christ Act. and Mon. fol. 802. Vivat Christus ejusque insignia and welcome be these prints and marks of Christ The next year after scil anno 1524. He brake the images without the City which his superstitious Countrey-men were to worship the next day For the which he was apprehended and had his right-hand cut off his nose pulled off with pinsers both his arms and both his brests torne with the same instrument and after all he was burned at a stake Sculteâ— Annal. In his greatest torments he pronounced that of the Psalmist Their idols are silver and gold the works of mens hands c. I conclude this discourse with that saying of Pericles It is not gold precious stones statues c. that adorns a souldier but a torne buckler a crackt helmet a blunt sword a scarr'd face c. Of these Biron the French Marshall boasted at his death And Sceva is renowned for this that at the siege of Dyrrachium he so long alone resisted Pompeys army that he had 220. darts sticking in his shield Densaâ—queâ—â—rens in pâ—â—â—oâ—e lylvam 〈◊〉 and lost one of his eyes and yet gave not over till Caesar came to his rescue Verse 18. Be with your spirit Spirituals are specially to be desired for our selves and ours Caetera aut aderunt aut non oberunt Other things we shall either have or not want but be as well without them A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to the EPHESIANS CHAP. I. Verse 1. To the Saints to the faithfull FItly for it is by faith that we become Saints Act. 15.9 Verse 2. Grace be to you and peace These go fitly together because we must seek our peace in the free-grace and favour of God The Ark and Mercy-seat were never sundred Verse 3. Blessed be God Grattae cessat decursus ubi gratiarum recursus A thankfull man shall abound with blessings With all spirituall blessings Wisdome prudence c. ver 8. a Benjamins portion a goodly heritage Verse 4. He hath chosen us in him Christ was Mediatour therefore from eternity viz. by vertue of that humane nature which he should assume That we should be holy God elected us as well to the means as to the end Note this against Libertines For as they Act. 27.31 could not come safe to land that left the ship so neither can men come to heaven but by holinesse Cyrus was moved to restore the captivity by finding himself fore-appointed to this glorious service 170. years before he was born Isa 44.28 Should not we likewise be excited to good works by this that we were elected to them Without blame Or blot Ephes 5.27 Absque querela Luk. 1.6 Before him i. e. In purity of heart 2 King 20.3 In love In sanctity of life Verse 5. Having predestinated us Interpreters have observed that this word that signifies to predestinate is but six times found in the new Testament never in the old being referred but twice to things Act. 4.28 1. Cor. 2.7 four times to persons Rom. 8 29 30. Ephes 1.5 11. and never applied to reprobates but to elect persons only Howbeit Divines under predestination do usually consider the decree both of election and reprobation The doctrine hereof men should not adventure to teach till they have well learned and digested it In the year 1586. Iacobus Andreas the Lutheran and Theodore Beza conferred and disputed for eight daies space at Mompelier the issue of which conference was unhappy Alsted Chron p. 562. for form that time forward the Doctrine of Predestination was much misused and exagitated Verse 6. To the praise of the glory This is the end whereunto it is destined and hence it is called Predestination Note here that all the causes of predestination are meerly without us The efficient God the materiall Christ the formall the good pleasure of his will the finall the praise of Gods glorious grace Wherein he hath made us accepted Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratificavit Vulgata He hath ingratiated us he hath justified us made us gracious in his beloved sonne our Mediatour And although there be an inequality of expressions in duty Quoad nos in us yet there is a constancy of worth and intercession by Christ propter nos for us Verse 7. In whom we have redemption As captive ransomed at a price What this price was see 1 Pet. 1.19 Should not Christ therefore reap the travails of his soul Isa 53 The forgivenesse of our sins This David counted his crown and prized it above his imperiall diadem Psal 103.3 4. Verse 8. In all wisdome and prudence That properly respecteth contemplation this action Socrates made no distinction betwixt them For said he who so knoweth good to practise it and evil to avoid it he is a man truly wise and prudent Xenophon de dict is Socrat. l 3 Verse
because they had the appearance of lying God commanded the Jews to abstain from swines flesh they would not so much as name it Etias Tibisbit but in their common talk would call a sow dabhar Achar another thing Verse 23. That your whole spirit soul body The Temple consisted of three parts so doth man the body is as the outer court the soul as the holy place the Spirit as the most holy So the world is three stories high the earth the visible heaven and the third heaven Verse 24. Faithfull is be c. Praier must be founded upon the faithfulnes of God in fulfilling his promises Hereby faith will be strengthened and affection excited Praier is a putting the promises in suit Verse 25. Brethren pray for us The best may need the praiers of the meanest God will have us beholden herein one to another 1 Cor. 12.21 22. How earnest is that great Apostle in begging praiers Act. and Mon. sol 1565. Rom 15.30 Pray for me I say Pray for me I say quoth father Latimer for I am sometimes so fearfull that I could creep into a mouse-hole sometimes God doth visit me again with his comfort c. Verse 26. With an holy kisse Our very civilities should savour of sactity and our common conversation relish of religion Zech. 14.20 21. Verse 27. That this Epistle be read It is a mattes of greatest necessity and importance that the holy Scriptures be daily and duly read by all A sad complaint it is which reverend Moulin makes of his Countrey-men the Prench Protestants Moulins Theophilus p. 27 8. Whiles they burned us saith he for reading the Scriptures we burnt with zeal to be reading of them â— now with our liberty is bredâ—lsâ— negligence and disesteâ—m of Gods word And is it not so with us at this day Our Ancestours in Hen. 8 cline would sit-up all night in reading and hearing and were at great charges Some gave five marks for a Bible that we may have for five shillings c. Act. and Mon. fol. 750. Verse 28. Amen Amen is 1. Assenting 2. Assevering 3. Assuring A COMMENTARY OR EXPOSITION Vpon the second Epistle of S Paul to the THESSALONIANS CHAP. I. Verse 1. In God our Father and the Lord c. AS God is in his people of a truth 1 Cor. 14.25 So are they in God and as Christ is at Gods right-hand so is the Church at Christs right-hand Psalme 45.9 Yea they are in him and part of him c. Verse 2. Grace be to you c. See the Note on 1 Cor. 1.2 And the Lord Iesus Christ Who is both the fountain Ioh. 1.16 and the conduit Ioh. 1.17 For of his fulnesse we have all received grace for grace Grace that is Gods favour and reconciliation For grace that is for the favour and love that God the Father bare unto his son Eph. 1.6 Verse 3. We are bound to thank God Duty is a debt and a good heart is not well till it have discharged it As he that hath somewhat lying on his stomack cannot be at ease till he hath got it up so neither must we till disburdened in sounding forth Gods praises for the good he hath bestowed on us or on others for our use This saith Luther is sancta crapula And it can be no hurt to have our harts thus overcharged Verse 4 For your patience and faith Faith patienteth the heart by putting the head into heaven afore-hand and giving a man a glimpse of future glory Faith drinks to a suffering Saint in a cup of Nepenthes and saith Be of good courage and of good carriage under the Crosse Flebile principium melior fortuna sequetur The right-hand of the Lord can mend all Verse 5. Which is a manifest token The saints sufferings hero are an ocular demonstration of a future judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indigâ—â—atio wherein all their wrongs shall be righted all their labour of love recompensed This held Jobs head above water when else he had been overwhelmed with the flouds of affliction Job 19.25 So Dan. 12.1 2. Though things be otherwise darkly delivered yet when the Jews were to lose land and life then plainly the generall judgement is mentioned So Heb. 11.35 Verse 6. To recompense tribulation To trouble these troublers of Israel and that thorowouâ— all eternity because they would be alwaies troubling Gods people if they might â— as it is said of the Scorpion that there is not one minute wherein it doth not put forth the sting Plin. Verse 7. Rest with us As Noahs Ark after much tossing rested upon the mountains of Ararat as the Ark of the Covenant formerly transportative was at length serled in Solomons Temple The word here used properly signifieth remission and relaxation from hard labour Apoc. 14.13 they rest from their labours Avâ—ow And as the sleep of a labouring man is sweet so here With his mighty angels O what a glorious day must that needs be when to many glorious Sâ—ns shall shine at once The Lord Chris out-shining them all Velut inter stellas luna minores Verse 8. In slaming fire Naturall fire 2 Pet. 36 7. whereby the elements shall melt like scalding lead upon the wicked whiles they give account with all the world on a slaming fire about their ears Of this last dreadfull fire the very Heathen had some blinde notions Esse quoque in fatis meminit c. Ovid Metam lib. 1. Denat deer Luncretius and Tully say somewhat to it but little to the purpose And that obey not the Gospel This is the grand sin of this age Joh. 3.19 No sin will gripe so in hell as this This will be a bodkin at the heart one day I might have been delivered but I have wilfully cut the throat of my poor soul by refusing those rich offers of mercy made me in the Gospel Verse 9. Who shall be punished Here 's the pain of sense eternity of extremity From the presence Here 's the pain of losse which is of the two the greater And from the glory of his power God will set himself to inflict upon the damned such a measure of misery as his power can extend unto Verse 10. To be glorified This is the chiâ—f end of his coming like as he reprobateth some that his mercy in electing others may the more appear To be admired When they shall be seen to shine as the firmament nay as the stars Dan. 12.3 nay as the Sun Mat. 13.43 nay as Christ himself that Sun of righteousnes to the great admiration of all men Verse 11. The work of faith with power Without which power neither the goodnesse of God nor the good pleasure of his goodnesse that is his decree of glorifying us nor the work of saith could be effected Verse 12 That the name of our Lord It is much for the honour of the Saints that Christ shall account himself glorified in their glory Neither is it for their honour only
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
steps See the Note there Verse 7. I write no new commandment The Apostle studiously declineth the suspition of novelty We should ever set a jealous eye upon that which is now and stand in the old way Jer. 6.16 in the ancient paths Jer. 18.15 Gods people are called the ancient people Isa 44.7 And Idolaters are said to sacrifice to new gods that came newly up Deut. 32.17 Truth and wine is better with age Luke 5.39 And of witnesses Aristotle well saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the older they are the more credible because lesse corrupted Verse 8. A new Commandment See the Note on John 13.34 Verse 9. And hateth his brother As Paul presseth faith and Peter hope so John love those three cardinall vertues 1 Cor. 13.13 Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None occasion c. Gr. No scandall i. e. no occasion of spirituall falling whereby a man is made any manner of way worse and back warder in goodness Quod fieri posest vel dicto velfacto sive exemplo in moribus saith learned Lyserus which may be done by word deed or evil example Verse 11. He that hateth c. There is a passion of hatred saith a famous Divine This is a kinde of aversenesse and rising of the heart against a man when one sees him so that he cannot away with him nor speak to nor look courteously or peaceably upon him c. 2. A habit of hatred when the heart is so settled in this alienation and essâ—rangement that it grows to wish and seek his hurt This is man-slaughter 1 John 3.5 Verse 12. I Write unto you little children A Christian hath his degrees of growth childe-hood 1 Cor. 3.1 2. Youth or well-grown age when he is past the spoon as here old age Au 21.16 Verse 13. Him that is from the beginning The Ancient of dâ—ieâ— Olâ— men love to speak of ancient things These are ancient things 1 Chron. 4.22 Because ye have overcome the wicked one The glory of young men is their strength Prov. 20.29 The Hebrew word there â—endered young men signifieth choice men se for military imploâ—ments neither can they better shew their valour then by resifting the devil that he may flee from them Because ye have known the Father We say Hom. Oâ—â—ib 1. He is a Wise childe that knows his father and the Greeks have a Proverb to the same purpose but God hath no childe so young that more or losse knoweth him not The bastardly brood of Rome are all for their mother Verse 14. Because ye have know him The same again as Verse 13. which to a carnall heart may seem superfluous Et certè sihumano ingenio conscripti essent libri illi quos pro sacris ita us verissimè sunt agnoscimus veneramur bonum alicubi dormitasse Homerum diceremus said one But far be it from us to reprehend what we cannot comprehend Verse 15. Love not the World You fathers and you young and strong men let me caution you before I speak again to the little children vers 18. to beware of worldlinesse A man may be very mortified and yet very apt to dote on the world If any man love the world Have it he may and use it too as the traveller useth his staffe which either he keeps or casts away as it furthers or hinders his journey but love it he must not unlesse he will renounce the love of God See the Note on Mat. 6.24 Col. 312. Verse 16. The lust of the flesh the lust of c. That is Luk. 4. pleasure profit preferment the worldlings trinity as one faith Compare here with Christs three-fold temptation But is of the world Base and bootlesse Nec verùm nec vestrum To know the vanity of the world as of a mist you must go a little out from it Verse 17. And the World passeth away As the stream of a swift river passeth by the side of a City Animantis cujusque vita in fuga est Life it self wears out in the wearing as a garment all things below are mutable and momentary Wilt thou set thine heart upon that that is not saith Solomon And the lust there of So that although thou wert sure to hold these things of the world yet they may be suddenly lost to thee because then canst not make thine heart delight in the same things still Not the world only But the lust thereof passeth away there is a curse of us satisâ—iablenessâ— lies upon the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Oratour There is a satiety of all things The worlds comforts are sweeter in the ambition hen in the fruition for after a little while we loath what we lately lusted after as Amnon did Tamar Men first itch and then scratch and then smart Dolor est etiam ipsa voluptas Verse 18. Little children Children may be easily cozened and made to take a sheep-counter for an angel because broader and brighter so young Christians are soon seduced hence they are here cautioned Verse 19. But they were not of us No more were our Antitrinitarians Arrians Antiscripturists ever of cur Church other-wise then as wens or botches whatever our adversaries averre and cavil So of old because the Waldenses and Manichees lived in the same places and were both held heretikas the Papists maliciously gave out that the Waldenses those ancient Protestants were defiled with the errours of the Manichees and Catharists which yet they ever abhorred Verse 20. But ye have an Vnction that oil of gladnes the holy Ghost In derision hereof Domiâ—ian the tyrant cast S. John into a caldron of boiling oil but he by a miracle came forth unhurt Me know all things Not all things knowable but all things needfull to be known Verse 21. Because ye know not c. Because ye are utterly ignorant for God hath no blinde children but they all know him from the least to the greatest Howbeit the Angels know not so much but they would know more Ephes 3.10 Should not we Verse 22. That denieth that Jesus Papists deny him as a King in setting up the Pope as a Priest in setting up the Masse as a Prophet in piecing their humane traditions to the holy Scriptures Verse 23. The same bath not the Father See the Note on Job 5.23 Mahomet speaks very honourably of Christ but denies his Divinity and that he was crucified He acknowledgeth that he was the Word and power of god and that all that believe in him shall be saved c. Verse 24. Hi Let that therefore abide Persevere and hold fast the saith of the Gospel without wavering in it Ephes 4.14 or starting from it 2 Pet. 2.20 Be as the center or as mount Sion stedfast and unmoveable Verse 25. Even eternall life Hold therefore the doctrine of saith sound and entire by the hand of faith that ye may receive the end of your faith the salvation of your souls Verse 26. That seduce you That carry you into by-waies high waies
another as Aquila and Priscilla did for Paul Rom. 16.4 Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Worlds good Gr. Livelyhood Which is all that the world looks after And shutteth up his bowels c. Not drawing out unto him both his sheaf and his soul Isa 58.9 Verse 18. Let us not love in Word Words are light-cheap and there is a great deal of mouth-mercy abroad Julian the apostate is not presently a friend to Basil though the write unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. thou art my friend and beloved brother The Roman legions loved Otho the Emperour saith the Historian and gave him all respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from the teeth out ward but from the heart-root See the Notes on Jam. 2.14 15 16. Verse 19. And shall assure our hearts This saith father Latimer is the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet Verse 20. Conscia â—ens ui cuiâ— sua est ita concipâ—â—â—â—trapectera pro facto spemque metumqueâ—uo Oâ—â—d If our heart condemn us Conscience is Gods spie and mans over-seer Domesticus index judex carnifex Gods deputy-Judge holding court in the whole soul bearing witnesse of all a mans doing and desires and accordingly excusing or accusing absolving or condeming comforting or tormenting Verse 21. Then have we confidence Sincerity is the mother of serenity Since qua tranquillitas emnis tempestas est saith Isidore Uprightnesse hath boldnesse It is not a peace but a truce that the wicked have such a storm will befall them as shall never be blown over Israel is the heir of peace Galatians 6.16 Isa 32.17 Verse 22. And what soever we ask sc According to his will Fiat voluntas mea quia tua said Luther I can have what I will of God said one for my will shall be concentrike with his will Because we keep The obedience of faith emboldens us yet may no may say as the prodigall Give me the porâ—ion that belongeth to me It was a proud speech of that Emperour that said Antonin Philos Non sic Deos coluimus an t sic vivimus ut ille not vinceret We have not so served God that the enemy should overcome us Verse 23. And this is his commandment This is the sum and substance of the Gospel that we believe and love and the more we believe Gods love to us the more love shall we bear one to another for our love is but a reflex of his Verse 24. By the Spirit Christ hat satisfied the wrath of the Father and now the Father and Christ both as reconciled send the Spirit as the fruit of both their loves to inhabit our hearts And truly next unto the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled souls CHAP. IIII. Verse 1. But try the spirits AS Lapidaries do their stones as goldsmiths do the â—etals A Bristow stone may look as well as an Indian diamond and many things glister besides gold Try therefore before you trust that which is doctrinally delivered unto you being neither over-credulous the fool believeth every thing nor rashly censorious as those were that said of our Saviour This man blasphemeth See the Note on 1 Thess 5.21 Because many false Prophets Both the old Church Deut. 13.1 and the new Act. 20.30 were ever pestered with them Verse 2. Herby know ye the spirit Bring it to this test Gold may be rub'd or melted it remains orient so doth truth Whereas errour as glasse bright but brittle cannot endure the hammer of fire That confesseth That preacheth Christ crucified Verse 3. Is not of God And yet he is not called an Atheist or an Antitheist but Antichrist that is an opposite to Christ as if his opposing should not be so much to Christs nature or person as to his unction and function Verse 4. And have overcome viz. In your head Christ and by the help of his holy spirit your sweet inhabitant whereby ye are more then conquerours because sure to overcome and triumph Verse 5. They are of the World i. e. The seducers fit lettice for such lips Dignum patellâ operculum Vosinfernates estis Ye are from beneath I am from above saith Christ Job 8.23 There fore speak they of the World The water riseth not unlesse forced above the fountain Out of the ware-house the shop is furnished Carnall teachers gratifie their hearers with pleasing positions the Papists in their petition to King James for a toleration plead this as an argument That their religion is agreeable to mens nature and indeed it is an alluring tempting bewitching religion giving way to all licentiousnesse and lasciviousnesse So Mahomet in his Aâ—choran tels his followers concerning venery That God did not give men such appetites to have them frustrate but enjoyed as made for the gust of man not for his torment and a great deal more of such paltry stuff Verse 6. Heareth us Christs sheep are rationall they can discern his voice from that of a stranger and will hear it not with that gristle only that grows upon their heads but with the car of their soul which trieth doctrines as the mouth doth meat Job 3. and knoweth the spirit of truth and the spirit of errour Verse 7. Beloved let us love one another This beloved Disciple breaths nothing but love as if he had been born with love in his mouth as they say Verse 8. Knoweth not God If morall vertue could be seen with mortall eyes saith Plato it would draw all hearts unto it If God were well known he could not but be best beloved and all that are his for his sake Verse 9. In this Was manifested The very naked bowels of his tenderest compassions are herein laid open unto us as in an anatomie God so loved his son that he gave him the world for his possâ—ssion Ps 2.7 but he so loved the world that he gave Son and all for its redemption Verse 10. Not that we loved c. Deus prior nos amavit tantus tantùm gratis tantillos tales God though so great Bern. loved us first and freely though such and so worthlesse He loved us because be loved us saith Moses Deut. 7.7 8. the ground of his love being wholly in himself He works for his own names sake Ezek. 20.8 14 44 22. four severall times not withstanding his word and oath 13 15 23. Verse 11. If god so loved us His one example easily answereth all our objections taketh off all our excuses As that our brother is our inferiour our adversary of whom we have better deserved c. Verse 12. No man hath seen God If we reade that any hath seen him we must understand it that indeed they did see Rab. Maim more Nevochimd 3.07 Mercavah velo harocheb the charriot in which God rode but not the rider in it as that Rabbi speaketh Verse
God Spâ—c Europ In hoc eorum omnis flamma est in hoc uruntur inâ—â—ndio Hence they burn up Bibles tanquam doctrinam peregrinam as strange doctrine Enâ—bir loc com cap. Eâ—â—les Hence they censure S. Paul as savouring of heresie and could finde in their hearts to purge his Epistles Eckius is not afraid to say That Christ did never command his Disciples to write but to preach only Bellarmine saith the Bible is no more then commonitorium a kinde of store-house for advice Hosius saith Ipsissimum Dei 〈◊〉 That the Popes interpretation though it seem never so repugnant to the Scripture is neverthelesse the very Word of God The Councel of Basil answered the Hussites requiring Scripture-proofs for such doctrines as were thrust upon them that the Scriptures were not of the being of the Church but of the well-being only that traditions were the touchstone of doctrine and foundation of faith And blasphemed the name of God The truth of God contained in the Scriptures What a devil made thee to meddle with the Scripture Act. and Mon. said Stephen Gardiner to Marbeck They tell us of divers that have been possest by that means and assure us that â—uâ— condemnation is so expresly set down in our own Bibles and is so clear to all the world that nothing more needs hereto then that we know to read and to have our eyes in our heads Alex. Cook at the opening thereof Verse 10. Vpon the scat of the Beast This City of Rome which was never yet besieged since it became the seat of Antichrist but it was taken and shall be again shortly to purpose And his kingdome was full of darknesse It appeared to be so as motes appear in the Sun-shine by the clear light of truth shining upon it A Scotish mist is here already fallen upon a piece of his Kingdome and what further service God hath for their and our armies to do against the Pope in Ireland or elswhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we expect and pray God grant us good agreement among our selves and then much may be done abroad And they gnawed their tongues Being as mad with malice as Boniface the 8. was of discontent who being suddenly taken prisoner at his fathers house by Sarah Columnus his mortall enemy Turk hist 126. and brought to Rome laid up in the Castle of S. Angelo within 35. daies after most miserably died in his madnes renting himself with his teeth and devouring his own fingers Verse 11. And blasphemed the God of heaven As they did in 88 when the Spaniards gave out That Christ was turned Lutheran And as Faux the Gunpouder-traitour did when he told those that took him that not God but the devil had brought to light and to naught that desperate design Lonicer theatr histor Thus they set their mouths against heaven and their tongue walketh thorow the earth as if Augustus Caesar were dealing with some god Neptune or the three sons trying their archery at their fathers heart to see who can shoot nighest What an execrable blasphemy is that of John Hunt a Roman Catholike in his humble appeal to King James in the sixth Chapter of that Pamphlet See D Sheld mark of theâ— Beast The God of the Protestants is the most uncivil and evil-mannered God of all those who have born the names of gods upon the earth yea worse then Pan god of the clowns which can endure no ceremonies nor good manners at all And repented not This leopard Chap. 13.2 can never change his spots because they are not in the skin but in the flesh and bones in the sinews and most inward parts Tigers rage and tear themselves at the sound of a drum and at the smell of sweet spices so doe these savage Papists when called to repent Verse 12. Vpon the great river Euphrates i. e. Upon whatsoever yet hindereth the destruction of spirituall Babylon and the comming in of the Jews as the Turkish Empire c. That the way of the Kings Christians say some who are Kings in righteousnesse and come from the East or from Christ That day-spring from on high Luk. 1.78 Others understand this Text of the Jews who are most of them in the East dispersed thorow Turkie Tartary the ten Tribes especially and China Junius saith Tartars of Tothar a remnant or residue That which is called the land of Sinim Isa 49.12 may probably be meant of China which if it be the meaning there may be many of the Jews whose conversion we daily expect and pray for See Isa 11.15 16. Zach. 10.10 11. Verse 13. Three unclean spirits Spirituall fathers as the Papists call their Jesuites who seek to subject all to the Pope and the Pope to themselves being ultimus diaboli crepitus as one speaketh Arist denat animalium the last attempt of a daring devil These are the Popes Janizaries bloud-hounds vultures whose nest as Aristotle saith cannot be found Aristoph yet they will leave all games to follow an Army because they delight to feed on carrion Like frogs For their filthinesse impudency loquacity with their continuall brekâ—kâ—kex coax coax Come out of the mouth That is By the counsell and command by vertue of that vow of Mission whereby the Jesuites are bound to the Pope to go whither he shall send them about whatsoever attempt he shall enjoyn them Yea if their Governours command them a voyage to China or Peru without dispute or delay they presently set forward Hence haply they are called spirits Verse 14. The spirits of devils Or breathing devils Working miracles Lying wonders 2 Thess 2.9 Vnto the Kings of the earth The Popes Nuncio's Legats a latere and other emissaries stir up the spirits of Princes to embroil the world with wars for the upholding of his tottering greatnesse but all in vain The greatest impostors have ever been the greatest Courtiers The Arrians in their age and of them the Jesuites learned it And of the whole world Papists shall call in the help of forraign Princes out of Asia Africa America to suppresse the heretikes as they call them But with evil successe for they shall associate themselves only to be broken in pieces Isa 89. Exorientur sed exurentur Rev. 9 18. The mountain of the Lord shall be lifted up above all mountains These auxiliaries shall speed no better then those subsidiary Syrians 2 Sam. 10.18 19. Verse 15. I come as a thief Who gives no warning See the Note on Mat. 2.44 Blessed is be that watcheth The prophecy is here interrupted as Gen. 4.18 to fore-waâ—n and fore-arm the Saints Luke 12.37 8 43. they are three times said to be blessed that watch Verse 16. And he gathered God hath an over-ruling hand in that which the frogs of Rome do at the Courts of Kings and ordereth the disorders of the world to his own glory Called in the Hebrew Armageddon That is They shall receive a famous foil such as Sisera
he first put oft his rochet in his chamber among his friends suddenly gave a skip in the floor for joy feeling his shoulders so light and being discharged as he said of such an heavy burden Fructus honos oneris fructus honoris onus The Hebrew word for Honour signifieth weight or pressure In allusion whereunto S. Paul cals the glory of heaven a weight of glory But from aspiring to that heavenly glory earthly greatnesse is oft times no small impediment The Bustard or Ostrich can hardly get upon his wings whereas the Lark mounts with ease Nay as those that walk on the top of pinacles are in danger of a precipice so are great men of greatest ruine Even heigth it self makes mens brains to swim and he pourtia ed the ambitious man rightly that pictured him snatching at a Crown and falling with this Motto Sic mea fata sequor The poisonfull Aconite so much desired of the Panther is purposely hung up by the hunters in vessels above their reach whereof they are so greedy that they never leave leaping and straining thereat till they burst and kill themselves and so are taken So do men that aim at honour too high for their reach and too great for their merit their heads are lifted up but it is as Pharaohs Bakers was And it befals unto them Hic alicua appetendo prepria amisit Judg v. 15. Job â—â—2 Quemomnes made ut potioië se comitali fuis sent in Senaium eum pau ò post in carcevem tra bebaâ—t ut al jectum resariun Duse Sejano Sparitan as to that Duke of Moscoviah whom when the Tartarian had taken in battle he made a cup of his skull with this inscription All covet all lose Let not therefore the bramble be King let not earthly things bear rule in thine affections Fire will rise out of them that will consume the Cedars Exorientur sedexurentur as Jobs flower Jonas gourd Davids bay-tree or Xerxes his Steersman whom he crowned in the morning and beheaded in the evening of the same day The like befell Haman Sejanus and many others Severus the Emperour finding the emptinesse and insufficiency of honours and earthly happinesses sweeter farre in the ambition then fruition cries out at last Omnia fui nihil expedit I have tried all things and finde no solid content in any thing That was Solomons verdict of them long before And those in the Parable Mat. 20.13 when the end of the day came when they were to goe into another world they saw that which before they would not believe that preferment riches Non melior un quam fuit servm nec deterior Domino Galv Chro 478 Vespasianus unus accepto im perio melior factus lb 405. Cornel. a Lapid in Num. 11.11 Gen 14 21 Sic Tigraâ—es quam cum â—empeius vide ret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. misericordia commotus accessi c. ' Dio. credit were but a peny were but empty things such as wherewith they were in no wise content In the very pursuit of them is much anguish many grievances fears jealousies disgraces interruptions c. Say a man obtain them they neither make him better in prosperity but the worse as Caligula then whom there never was a better servant nor a worse Lord. Vespasian is said to be the only man that ever became better by being made Emperour Pius Quintus acknowledged that he was farre the worse man after he came to be Pope Nor can they bear up the heart in the day of adversity How crest-fallen was the King of Sodom when overcome by the four Kings How basely behaves he himself before Abraham a stranger an exile that was before so haughty and refractory So Manasseh that faced the heavens in his prosperity in trouble basely hides his head among the bushes and is therehence drawn bound and carried captive 2 Cbron. 33.12 But after the unsanctified enjoyment of them follows the sting of conscience that will inexpressibly vex and torment the soul thorowout all eternity For if one drop of an evil unquiet conscience will extremely dissweeten a full cup of outward comforts in this life present as it will and make a man weary of the world Vna guttula malae conscientiae conturbat totum mare gaudiorum bumanorü Bucho Cor. Gallus tantum animi dolorem concepit ut sibiipsi mortem consciverit Ioh. Manl. loc com p. 136. Camd Elizab. fol. 406. as Abitophel Judas c. What shall we think of hell where the worm bred in the froth of these worldly lusts dies not where the fire of Gods wrath goes not out If the wrath of a King be as the roaring of a Lion and if honours darlings cannot bear their Princes frowns but die by them as it befell Cornelius Gallus under Augustus and St Christopher Hatton Lord Chancellour under Queen Elizabeth The Queen having once cast him down with a word could not raise him up again though she visited and comforted him but that he died of a slux of his urine and grief of minde How will they bear the wrath of God when David with whom God was but in jest as it were though mounted on his mountain could not bear his discountenance Thou didst hide thy face and I was troubled Psal 30.7 Angels HEB. 1.7 He maketh his Angels spirits his Ministers a flame of fire CHrist the Angel of the Covenant is here preferred before all created Angels â— Pet. 3.21 and worthily as Lord and heir of all Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him saith saith S. Peter The Papists not out of Peter but out of one Dionysius discourse largely of the heavenly Hierarchy and tell us of nine ranks and subordinations of Angels But the authour is suspected Satius est ignorare sine crimine quam serutaricum discrimine and the Scripture herein is silent Now where the Scripture hath no tongue we need not have ears but must content our selves with a learned ignorance lest we fall into the sin of those Angel-worshippers Col. 2.18 intruding into those those things which they had not seen vainly puft up by their fleshly mindes The Friars so puft up have names given them by their Governours each according to his merits and as they encrease in their pretended holinesse so they proceed in their aery titles from Padre benedicto to Padre Angelo then Archangelo Cherubino and lastly Sands his relation of West Religion p. 20. Cerephino which is the top of perfection The Seraphims those flames of fire whom the Papists place in the highest order as nearest to God and set them as rulers over the inferiour Angels Titen Syntag. pag. 199. they also are called here Gods Ministers yea they are his messengers too whatever the Papists say to the contrary Isa 6.6 sent forth to minister for them who shall be heirs of salvation Heb. 1.14 And
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
of the matter remains in Gods people Job 19.27 28. A partiall decay there may be even in fundamentall graces and that both inward in the judgement as the Galatians and affections as the Ephesians Revel 2.4 and also outward the acts of grace may be remitted the exercise abated as an angry man for the time exerciseth not reason Happy is he that can say in a spirituall sense as it was said of Moses that after long profession of religion his sight is not waxed dim nor his heat â—bated Psal 5 1. nor a sleeping man motion Yea it is a disputable question saith one whether any Christian except he die soon after his conversion doe go stedfastly on from strength to strength without some sensible decay of the inward power of the graces wherewith he is endued Some good souls have so farre declined as Solomon Samson Asa others that it might be said of them as Jacob said of Joseph He is dead some evil beast hath devoured him David fell from the upper loft as Eutychus and brake his bones Jonas ran as farre from God as he could by land and then took sea c. After this he fell to justifie his former frowardnesse and yet no cast-a-way Solomon was prodigall of his spirituall portion and spent well nigh all He eat up the zeal of Gods house that had once eaten him up And he that had built a Temple to the living God for himself and Israel in Sion built a Temple to Chemosh in the mount of scandall for his mistresses of Moab in the very face of Gods house For this Bellarmine ranks and reckons him among reprobates but very uncharitably For what if the water ebbe the babe not spring in the womb the Sunne be eclipsed the tree withered in winter What if Israel flie once or twice before the enemy Shall they never return recover prevail conquer Is there not life in the root A blessing in the branches Isa 65.8 Is not Vzzah a King still though a leper And may not Nebuchadnezzar return to his Kingdome If once we be a royall generation our leprosies may deform us not dethrone us Still we shall have the right and at length the possession of that glorious Kingdome wherein we were invested from eternity Sampson fell so farre and twenty years after he loved the Philistim-woman Judges 15.20 when certainly he had repented of that sinne he returned to Gaza and went in to a harlot that we should hardly take him for a godly man did we not finde his name in the list of those Worthies Heb. 11. But like a tame Hawke though he flew fâ—râ—e yet he came to hand again So will all that belong to God recover they shall of their relapses though with difficulty yet sometimes with advantage As a bone well knit after breaking as a passenger makes more haste after wandering Mark 16.11 They may be as dear to Christ afterwards as ever Goe tell my Disciples and Peter He must know with the first that his Lord was risen notwithstanding his shamefull deniall of him Thou art beautifull O my love as Tirzah c. saith Christ to his Spouse Cant. 6.4 with Chap 4.1 c. after she had backslidden and recovered as amiable she was in his eyes in every point as she had been before her fall her hair teeth Mal. 2.16 â—emples as fair and well featured as ever He hates putâ—ing away having married his Hephtsibah to him in faithfulnesse He sends for us by his Spirit in our out-straies Cant. 5.2 and looks us up again as is sweetly set forth in the Parable of the lost groat the lost sheep the lost sonne He knows that at our worst we are not forsakers of the Covenant Dan. 11.30 Wicked doers verse 32. Withdrawers to destruction Heb. 10. ult They sleep but their heart waketh that belong to God they slumber with the wise Virgins but yet their lamps are burning The spirituall life runnâ—s to the heart and leaves the outward man destitute yet as there are some pulses that discover life in the sickest so is it here These two never fail on Gods part his love which is unchangeable and his grace a fruit of his love And two on our part See D Sibbâ— on Cant. 5.2 the impression of that love and the gracious worke of the new creature Christ never dies in his people no more then he doth or can doe at the right hand of his Father He hath both praid and procured that our faith fail not Mat. 24 24. Impostours shall deceive if it were possible the very elect Possible it is respectu rei non respectu Dei Grace in it self is losable 1 Pet. 1.5 but we are kept by the 〈◊〉 of God through faith unto salvation saith Saint Peter out of his own experience And his counsell afterwards is very good Ye therefore beloved seeing ye know these things before beware lest ye being also led away with the errour of the wicked fall from your own stedfastnesse But grow in grave c. 2 Pet 3.17 First Hearken not to Impostours and seducers they wax worse and worse and make others to doe so too deceiving and being deceived Preservatives from Apostasie 2 Tim. 3.13 Col. 2 4. Revel 9 8. Rom. 16.13 Anno 1539. By their pithanology and pretended humility Colos 2â— 18 these locusts with their womens faces insinuate and deceive the hearts of the simple Thus. Jacobus Sadoletus a man of strict life and excellent learning wrote most eloquent and perswasive letters Desideratissimis suis as he calleth them To his most affectionately desired friends the Senatours and Commoners of Geneva wherein he left nothing unsaid Calv. Opusc Pithanologiae nunquam desunt pseudotheologiâ— Bucholc Sozom l. 2. cap 6 7. whereby he might allure them to return again into the bosome of that Whore of Rome The like art was used whiles there was any hope to the late famous Queen Elizabeth Placilla the Empresse when Theodosius senior desired to conferre with Eunonius disswaded her husband very earnestly lest being perverted by his speeches he might fall into heresie Secondly He that will hold out to the end must lay a good foundation of humiliation dig deep enough at first and cast up all the loose earth that his house may stand His repentance must be sincere universall constant such as whereby the heart may be renewed for the old heart will not hold out the hardship of holinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.36 Gallorum Insu brium ut primus impetus major est quam vi roruâ— ita sequens minor quam faeminaruÌ„ Charles the 9 came into the field like thunder and lightning but went out like a snuff Guicciard Exod. 19 Prov. 4.18 Psal 19.5 when it comes to suffering especially but will leap out of the sire as a Chesnut that hath not been cracke at the top And as the stony ground the seed straightway started up and as soon
God is not in all his thoughts He sacrificeth to himself as Sejanus did and Polyphemus-like sets up himself for the sole doer Whereas God as he is the first authour and owner of all so to him as to the utmost end of all they ought all to return Quasi circulo quodam confecto and as the rivers doe to the sea whence they had their beginning See Rom. 11.36 Sith of him and through him and to him are all things to him alone be glory for ever His glory he will not give to any other Isa 42.8 what ever he part with none shall share with him in that It is his jewell his darling his own eye his wife with reverence to his Majesty be it spoken And as Abner might not see Davids face unlesse he brought him his wife Michal so neither may any stand before God that bereave him of his glory He comes down from heaven as it were and fights hand to hand with a proud person in single combate the whole world beholding 1 Pet. 5.5 Surely God resisteth the proud saith Peter He sets himself in battle-array against them as the originall hath it as he did against Pharaoh Herod and this Nebuchadnezzar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose minde was hardened in pride that hate of heaven and gate to hell as the Prophet tels his son Dan. 5.20 therefore besides the brutish change of his minde his body was much changed in seeding and living among wilde beasts It was not only a phrensie as Ericus King of Swethland being expeld his Kingdom for grief Willet on Dan. Turk hâ—st fell mad or as Bajazet taken by Tamberlane and Boniface the 8th by Charles of Burbon bit and tare themselves for grief and vexation but he was banished from the society of men by the just judgement of God And so lying in the wet and cold among beasts his garments rotted his hair grew hard his nails long c. his mans shape remaining his humane soul was changed to be brutish his body also mis-shapen and deformed not transformed as Dr Willet hath it in his Hexapha upon Daniel Willet on Daniel fol. 137. where you may read of divers like examples Surely the Lord of hosts hath purposed it to stain the pride of all glory and to bring into contempt all the honourable of the earth Isa 23.8 Isa 2.11 1â— Eras Apophtâ— Herod affecting to be a lousie god was eaten up of worms Pemble Don Mendoza printed a lying poem in France of a triumph before the victory Camd Elizab. fol. â—71 The Spaniards in the pride of their Monarchy are grown also now to swear by the life of their King Sands Relat. 18 Breerw Enqui p 50. Heyl Geog p. 30 Iren. l. 1. c. 24. For the day of the Lord of hosts shall be every one that is proud and lofty and upon every one that is lifted up and he shall be brought low The lofty looks of man shall be humbled and the Lord alone shall be exalted in that day So saith Isaiah nay so saith Esop who being asked what God did in heaven He pulleth down the proud said he and lifteth up the lowly this is his work and businesse He bears an aking tooth a speciall spleen as I may say so to this sin of Arrogancy His heart hates it Prov. 6.16 17. His mouth curseth it Psal 119.21 and his hand plagueth it as he did Herod among others The people had fly-blown him with their flatteries This swels him and for his pride God turns those worms upon him to devour him as he did the lice upon that proud King of Spain that set forth the invincible Armado as they vainly called it against England The Spaniards are generally noted for an insolent people and their ambition hath been to settle their Catholike Monarchy over all Christendome but God hath hitherto crossed it and we trust will doe Their language they call Romance as if it were pure latine and themselves the right Hidalgoes as if they were the only Gentlemen So the Turks will needs be thought the only Musulmans or true believers as Papists the only Catholiks the Donatists affected the same title Gnosticks the only knowing men Anabaptists the only spirituall persons Jesuites the only scholars Imperium literarum est penes Iesuitas Casau ex Apologista Relat. of West Relig. Polititians and Oratours of the world They vaunt that the Church is the soul of the world the Clergy of the Church and they of the Clergy that a Jesuite cannot possibly be an heretike but that as the devil set up Luther that Arch-heretike so God sent forth them to oppose him The Chineses would perswade us That they only see with two eyes all other Nations but with one These proud Jesuites would have us believe the like of them Heyl Geog 662 And as it is reported of the great Cham of Tartary that he reputes himself the Monarch of the whole world and that therefore every day as soon as he hath dined he causeth his trumpets to be sounded by that sign giving leave to other Princes of the earth to go to dinner So would these Jesuites be held the only Worthies their main endeavour being to subject all to the Pope and the Pope to themselves Code of the Church p. 114. Their faction saith one is a most agile sharp sword whose blade is sheathed at pleasure in the bowels of every Common-wealth but the handle reacheth to Rome and Spain So that the very life death and fortunes of all Kings and Common-wealths hang upon the horoscopes of the Jesuites pleasure If the Jesuites be as lucky stars in the ascendent and culminant they may live continue and flourish if malevolent they perish but that Deus dominabitur astris Now may it not well be said to these croaking frogs and encroaching locusts of Rome Ye take too much upon you ye sons of Levi They teach That the state ecclesiasticall is so far more excellent then the civil as the Sun then the Moon even in temporall pomp and power and that therefore the chief of their Clergy is as far above the mightiest Emperour as the Sun above the Moon And as the Sun borrows her light of the Moon so doth the Emperour his State and power from the Pope Is not this that Man of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that exalts himself above all that is called Augustus or above all Kings and Emperours trampling upon their necks 2 Thess 2.4 forcing them to hold his stirrop to dance attendance at his gate c. kicking off their crowns and crowning them again with his feet Act. and Mon. as Pandulphus the Popes Legat did King John of England As for King Henry the second of this land he was forced by the Pope to kneel and pray to Beckets shrine whom he had disgraced in his person and having had him above his will saith the Chronicler whiles he lived hath him now over his faith being dead Going