Maries daies at one stake a lame man and a blinde man The lame man after he was chained casting away his crutch bad the blinde man be of good comfort for death would heal them both Act. and Mon. fol. 1733. And so they patiently suffered Verse 44. A spirituall body Luther saith the body shall move up and down like a thought Augustin saith they shall move to any place they will assoon as they will As birds saith Zanchius being hatched do flie lightly up into the skies De operib Dei which being eggs were a heavy and slimy matter So man being hatched by the resurrection is made pure and nimble and able to mount up into the heavens Verse 45. A quickning spirit Christ is called a spirit from his Deity as Heb. 9.14 and a quickning spirit because he is the principle of life to all believers Verse 46. And afterward that is spirituall Nature Art Grace proceed from lesse perfect to more perfect Let us advance forward and ripen apace that we may be accounted worthy to obtain that world and the resurrection from the dead Luk. 20.35 Verse 47. Of the earth earthy Gr. Dusty slimy ex terra friabili Let this pull down proud flesh The Lord from heaven Not for the matter of his body for he was made of a woman but for the originall and dignity of his person whereof see a lively and lofty description Heb. 1.2 3. Verse 48. They that are earthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgus fictilis Man is but an earthen pot Isa 64.8 Verse 49. The image of the heavenly See Phil. 3.21 Our bodies shall be fashioned like to Christs glorious body in beauty brightnesse incorruption immortality grace favour agility strength and other unspeakable qualities and excellencies Whether they shall have that power as to tosse the greatest mountains like a ball yea to shake the whole earth at theâ—r pleasure as Anselme and Luther thinke I have not to say Verse 50. Flesh and bloud The body as it is corruptible cannot enter heaven but must be changed we shall appear with him in glory The vile body of Moses that was hid in the valley of Moab was brought forth glorious in the hill of Tabor Math. 17. Verse 51. I shew you a mystery Not known till now to any man living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This likely was one of those wordlesse words that Paul heard in his rapture 2 Cor. 12.4 Verse 52. The trumpet shall sound As at the giving of the law it did Exod 19 16. If the law were thus given saith a Divine how shall it be required If such were the proclamation of Gods statutes what shall the sessions be I see and tremble at the resemblance The trumpet of the Angel called to the one the trumpet of the Arch-angel shall summon us to the other In the one the Mount only was on a flame all the world shall be so in the other To the one Moses saies God came with ten thousands of his Saints In the other thousand thousands shall minister to him and ten thousand thousands shall stand before him Verse 53. For this corruptible Pointing to his body he that speaketh as Psal 34 6. This poor man cried the Lord heard him So the old believers when they rehearsed the Creed and came to that Article I believe the Resurrection of the flesh they were wont to adde Etiam huâ—â—s carnts even of this self-same flesh So Job 19.27 Verse 55. Death is swallowed up As the fuell is swallowed up by the fire as the Sorcerers serpents were swallowed up by Moses his serpent Verse 56. Death where 's thy sting This is the sharpest and the shrillest note the boldest and the bravest challenge that ever man rang in the ears of death Sarcasmo constat hostili derisione quâ mors ridenda propinatur saith one Death is here out-braved called craven to his face and bidden Do his worst So Simeon sings out his soul Tollitur mors non ne sit sed ne obsit Aug. Hilarion chides it out Ambrose is bold to say I am neither ashamed to live nor afraid to die Anne Askew the Martyr Act. and Mon. fol. 1131. thus subscribeth her own confession Written by me Anne Askew that neither wisheth for death nor feareth his might and as merry as one that is bound towards heaven Ibid. Mr Bradford being told he should be burned the next day put off his cap and lifting up his eyes praised God for it Verse 56. The sting of death is sinne Christ having unstinged death and as it were disarmed it we may safely now put it into our bosoms as we may a snake whose sting is pull'd out If it shoot forth now a sting at us it is but an enchanted sting as was that of the Sorcerers serpents Buzze it may about our ears as a drone Bee but sting us it cannot Christ as he hath taken away not sinne it self but the guilt of sinne so not death it self but the sting of death Verse 57. But thanks be to God c. Here S. Paul Christs chief Herauld proclaims his victory with a world of solemnity and triumph Verse 58. Alwaies abounding c. This will strengthen faith as the oft knocking upon a stake fastens it When faith bears fruit upward it will take root downward CHAP. XVI Verse 1. Collection for the Saints THe poor believers at Jerusalem Rom. 15.26 who had suffered hard things of their own Countrey-men 1 Thess 2.14 and taken joyfully the spoiling of their goods Heb. 10.34 Gal. 2.10 Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were therefore relieved by the Churches of the Gentiles at Pauls motion The word here used for Saints signifieth such as are taken off from the earth The Saints though their commoration be upon earth their conversation's in heaven Verse 2. Vpon the first day The Christian Sabbath the Lords-day as the Greek Scholiast well renders it which to sanctifie was in the Primitive times a badge of Christianity When the question was propounded Servasti dominicum Hast thou kept the Lords-day The answer was returned Christianus sum intermittere non possum I am a Christian I can do no lesse then keep the Lords-day D King on Jonas Lect. 7. But the world is now grown perfectly profane saith one and can play on the Lords-day without book The Sabbath of the Lord the sanctified day of his rest is shamelesly troubled and disquieted Lay by him in store Gr. As a treasure 1 Tim. 6.18 Manus pauperum gazophylacium Christi The poor mans box is Christs treasury As God hath prospered him Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given him a good arrivall at the end of his voiage and enabled him for we may not stretch beyond the staple and so spoil all Verse 3. Your liberality Gr. Your grace That which having received of Gods free grace you do as freely part with to his poor
organs of excretion and generation Our uncomely parts c. It was at the abomination of Baal-peor or Priapus that his worshippers said Nos pudore pulso stamus sub Jove celeis apertis Isa 3. c. God taught our first parents to make coverings to hide their nakednesse and the contrary is oft threatned as a curse Verse 24. For our comely parts A fair face needs no dresse is it's own testimoniall a bait without an hook said Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 25. Should have the same care As if the heel do but ake the whole condoleth and cureth Verse 27. Now ye are c. S. Cyprians sympathy is remarkable Cum singulis pectus meum copulo meroris funeris pondera luctuosa participo Cum plangentibus plango cum deflentibus defleo Hereby he shewed himself a living member Verse 28. Diversities of tongues This comes in last either to bid check to their pride who gloried so much in their many languages or because he meant to say more to it in the words following Verse 29. Are all teachers Yes some would have it so as in Alcibiades his army all were leaders no learners Verse 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambite Covet earnestly c. This is the best ambition Christians should strive to excell and be the best at what they undertake Melancthon saith that Frederick the Electour of Saxony had cropt off the tops of all vertues A more excellent way What was that Charity to God and men Chap. 13.1 Graces are better then gifts CHAP. XIII Verse 1. Though I speak with the tongues THe Corinthians gloried much in this gift of tongues But this a man may have and yet perish as Mithridates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. who is said to have spoken two and twenty languages And Cleopatra was a great linguist she could give answers to Ethiopian Hebrew Arabick Syrian Median and Parthian Embassadours saith Plutarch yea she could turn and tune her tongues as an instrument of many strings to what dialect she pleased And of Angels Not that angels have tongues as neither have they wings though they are said to flie and even unto wearinesse of flight Dan 9 21. A certain Frier undertook to shew to the people a feather of the Angel Gabriels wing and so verified the old proverb A Frier a lier Carltons thank Remem p. 174. But the Apostle here useth an high kinde of expression such as is used Act. 6.15 Psal 78.25 Unlesse perhaps saith Chrysostome here the angels have suo modo sua coâ—oquia The Schoolmen have great disputes about it and tell us that when an angel hath a conceit in his minde of any thing with a desire that another should understand it it is enough it is done immediately But are not these they that intrude into those things that they have not seen Colos 2.18 understanding neither what they say nor whereof they affirm 1 Tim. 1.7 Like unto these are our new Millenaries that upon a mistake of some high expressions in Scripture which describe the judgements poured out upon Gods enemies in making a way to the Jews conversion by the patern of the last judgement think that Jesus Christ shall come from heaven again and raign here upon earth a thousand years See M. Coâ—tons sixth viol p. 26 Verse 2. And have no charity If I knew and did all for ostentation not for edification As Stephen Gardiner Act. and Mon. fol. 1020. who blew up his gifts to the view of others as Butchers blow up their flesh Verse 4. Though I bestow all my goods Unlesse I draw out my soul as well as my sheaf to the hungry Isa 58.10 Many shrink up charity to an handbreth to giving of alms And though I give my body c. As Servetus the heretike did at Geneva anno 1555. Calv. opusc So Manzius the Anabaptist gave his body to be drowned at Tigure anno 1527. Scultet Annal. Fisher Bishop of Rochester to be beheaded for holding the Popes supremacy Frier Forrest to be hanged Act. and Mon. fol. 1005. for the same cause And how many of our Popish Martyrs malefactours or traitours I should say have worne the Tiburn-tippet as Father Latimer phraseth it And more of them must for they be some of them knaves all as the L. Audley Chancellour of England once said to the 13. Callice prisoners for religion Act. and Mon. fol. 1117. whom he discharged and like bels they will never be well tuned till well hanged Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is kinde Or is easie to be made use of ready to any good office Charity is no churl Vaunteth not it self With the scorn of others Arrianus saith In Epictet lib. 3. that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that blameth others and is restlesse in himself Such an one was Timon of old and Laurentius Valla alate Is not puffed up Hence charity is pourtraied as a naked childe with a merry countenance covered in a cloud with a bloudy heart in the right hand giving honey to a Bee without wings Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behave it self unseemly Or doth not disgrace any one Is not easily provoked Fals not into any sharp fit as they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.39 so as that her teeth are set on edge or that she should shew her anger by the trembling of the body Thinketh no evil Is not suspicious or doth not meditate revenge Verse 6. D. Sclatter Rejoyceth with the truth Nulla est igitur inter malos charitas sed conjuratio potiùs saith a grave Expositour It is not charity but conspiracy that is found in wicked men Verse 7. Beareth all things Covereth faults with her large mantle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissembleth injuries swalloweth down whole many pils that would prove very bitter in the chewing Beleeveth all things Is candid and ingenuous yet not blinde and blockish No man may ravish me out of my wits saith one to conclude as Walter Mapes did of his Church of Rome after he had related the grosse simony of the Pope Sit tamen Domina materque nostra Roma baculus in aqua fractus absit credere quae vidimus If a Papist see one of their Priests kissing a woman he is by their Canon-law bid to believe that the Priest is giving her counsel only Their rule to their novices is Tu Asinus unum estote Endureth all things Love as it is a passion so it is tried rather by passions then actions Verse 8. Prophecies they shall fail The Arch-prophet shall teach us immediately as he had done Moses and Elias who appearing to Christ in the transfiguration knew and could say far more to our Saviour for his comfort and confirmation against the bitternes of his death then ever they could whiles here living upon earth Luk. 9.31 Whether there be knowledge Got by study and communicated to others
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
a Tent-maker elegantly compares mans body to a Tent. Plato also in his dialogue of death calleth the body a Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have a buiding of God The Ark transportative till then was setled in Solomons temple So shall the soul be in heaven As when one skin fals off another comes on so when our earthly tabernacle shall be dissolved or taken down we shall have a heavenly house The soul wears the body as a garment which when it is worn out we shall be clothed with a better snit we shall change our rags for robes c. Itaque non plangimus sed plandimus quando vitam claudimus quia dies iste non tâ—m fatalis quam natalis est Verse 2. For in this That is in this tabernacle of the body We groan earnestly As that Avis Paradisi Macrob l. 1. c. 11. which being once caught and enraged never leaves sighing they say till set at liberty The Greeks call the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souls bond and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souls sepulchre To be clothed upon By a sudden change and not to die at all as 1 Thess 4.17 1 Cor. 15.51 52. Quis enim vult mori prorsus nemo Death when it comes will have a bout with the best as it had with Hezekiah David Jonas others For nature abhors it and every new man is two men But when a Christian considers that non nisi per angusta ad augusta perveniatur that there 's no passing into Paradise but under the flaming sword of this Angel death that standeth at the Porch that there 's no coming to the City of God but thorow this straight and heavy lane no wiping all tears from his eyes but with his winding sheet he yeelds and is not only content but full glad of his departure As in the mean while he accepts of life rather then affects it he endures it rather then desires Phil. 1.23 Verse 3. If so be that c. q. d. Howbeit I know not whether we shall be so cloathed upon that is whether we that are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be sound alive at Christs coming to judgement whether we shall then be found clothed with our bodies or naked that is stript of our bodies Verse 4. Do groan being burdened viz. With sin and misery whereof we have here our back-burdens M Bradford Act. and Mon. fol. 1492. And surely great shame it were as that Martyr said that all the whole creatures of God should desire yea groan in their kinde for our liberty and we our selves to loath it as doubtlesse we do if for the crosse yea for death it self we with joy swallow not up all sorrow that might let us from following the Lords call and obeying the Lords providence c. Might be swâ—llowed up of life Not as a gulf or fire swallows up that is cast into it but as perfection swallows up imperfection As the perfecting of a picture swallows up the rude draught as perfect skill swallows up bungling or manhood childehood not extinguishing D. Preston but drowning it that it is not seen Verse 5. He that hath wrought us Curiously wrought us in the lowermost parts of the earth that is in the womb as curious workmen perfect their choice pieces in private and then set them forth to publike view Psal 139.15 with Eph. â—19 Others expound it by Rom 9.23 The earnest of the spirit He saith not the Pawn but the earnest A pawn is to be returned again but an earnest is part of the whole bargain Verse 6. Therefore we are confident Not haesitant or halting as Hadrian the Emperour was and as he that cried out on his death-bed Anxius vixi dubius morior nescio quò vado I have lived carefully Plato I die doubtfully I go I know not whither Socrates also that wisest of Philosophers could not with all his skill resolve his friends whether it were better for a man to die or to live longer Cicero comforting himself as well as he could by the help of philosophy against the fear of death cries out and complains at length Nescio quomo do imbeâ—â—â—ior est med cina qudm morbus that the medicine was too weak for the disease It is the true Christian only that can be confident that his end shall be happy though his beginning and middle haply may be troublesome Psal 37.37 Whilest we are at home Or stay for a night as in an Inne A man that comes into an Inne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he can get a better room he will if not he can be content with it for saith he it is but for a night So it should be with us Verse 7. For we walk by faith Which puts our heads into heaven sets us on the top of Pisgah with Moses and therehence descries and describes unto us the promised Land gives us to set one foot afore-hand in the porch of Paradise to see as Stephen did Christ holding out a Crown with this inscription Vincenti dabo Not by sight Sense corrects imagination reason sense but faith corrects both thrusting Hagar out of doors when haughty and haunty grown Verse 8. And willing rather Death is not to be desired as a punishment of sin but as a period of sin not as a postern gate to let out our temporall but as a street door to let in eternall life To be present with the Lord This Bernard calleth Repatriasse Plotinus the Philosopher could say when he died Bern de morte That which is divine in me I carry back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ep 139. to the Originall divine that is to God But whether this man beleeved himself or not I greatly doubt Verse 9. Wherefore we labour Our hope of heaven maketh us active and abundant in Gods service The doctrine of assurance is not a doctrine of liberty but the contrary 1 Joh. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We make it our ambition faith the Apostle here to get acceptance in heaven waiting till our father shall call us home and passing the time of our sojourning here in fear 1 Pet. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Saints have their commotation upon earth their conversation in heaven Verse 10. For we must all c. This great assize will not be such an Assembly as that of Ahashuerosh of his Nobles Princes and Captains only nor such as the biddings of rich men to their feasts of their rich neighbours only Luk. 14.12 but like the invitation of that housholder that sent his servants to compell all to come in On that day Adam shall see all his nephews together Appear before c. Beâ—aid open and have all ript up Our sins that are now written as it were with the juice of lemmons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall then by the fire of the last day be made legible And as
mystery The highest point of heavenly learning and hereby he proveth his calling to the Ministery Verse 5. Was not made known sc So clearly and particularly Peter himself could hardly be perswaded to it Act. 10.14 34 35. Verse 6. Gentiles should be fellow-heirs Co-heirs concorporate and consorts three sweet societies the former founded upon the two latter Verse 7. By the effectuall working c. Enabling me to accept and improve that gift of Gods grace whereunto I should otherwise turn not the palme but the back-side of the hand Verse 8. Lesse then the least Great Paul is least of Saints Oâ—ulentissima me aâ—la quâ—rum in â— to latent â—eâ—ae Sen. ep â—3 last of Apostles greatest of sinners The best bâ—lsomes sinke to the bottome the goodliest buildings have lowest foundations the heaviest ears of corn hang downward so do the â—â—ughes or trees that are best laden The unsearchable richeâ— Gr. Not to be traced out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should not Ministers be made welcome that come to men on such golden messages Verse 9. And to make all men see Gr. To illighten them far more then the preaching of the Prophets could 2 Pet. 1.19 To us now is a great light sprung up Mat. 4 10. The fellowship Or as some copies have it the dispensation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who created all things i. e. Restored repaired hence Gospel-daies are called the world to come Heb. 2.5 Verse 10. Might be known by the Church As by a glasse or theatre The manifold wisdome c. Gr. That hath abundance of â—â—rious variety in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is seen in the best pictures or textures This the very Angels look intently into as the Cherubims in the Tabernacle did into the Mercy-seat and are much amused and amazed thereat They see that mans salvation by Christ is a plot of Gods own devising Verse 11. According to the eternall purpose Of calling and saving the Gentiles by Christ a secret that the Angels themselves could not understand till the time fore-appointed came Verse 12. Boldnesse and accesse True peace draws men to God false drives them from God Uprightnesse hath boldnes serenity hath security Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I desire Or I beg of God as one would doe an alms Menaico Act. 3.2 humbly heartily And here the Apostle returns to his former discourse after a long digression ver 2. to ver 13. At my tribulations for you For for your sakes am I maliced and molested by the Jews by whose means also I am now a prisoner Verse 14 For this cause sc That ye faint not but gather strength I bow my knees A most seemly and sutable gesture usuall among all Nations but Turks who kneel not nor uncover the head at praier as holding those postures unamâ—ly Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parenâ—eâ—a Of whom the whole family Or Paternity God is the only Father to speak properly Mat. 23 9. The Father of all the father-hood in heaven and earth Verse 16. According to the riches of his glory That is of his grace so 2 Cor 3.18 See the Note there Verse 17. That Christ may dwell As the Sun dwels in the house by his beams Faith fetcheth Christ into the heart as into his habitation And if he dwell there he is bound to all reparations Verse 18. The breadth and length c. Gods mercy hath all the dimensions Psal 36 5. Thy mercy ô God reacheth to the heavens There is the height of it Great is thy mercy toward me and thou hast delivered my soul from the lowest hell There is the depth of his mercy The earth is full of thy goodnesse There is the breadth of it All the ends of the earth have seen thy salvation There is the length of it Psâ—l 86.13 Verse 19. With all the fulnesse of God That is of Christs diffusive fulnesse in whom the Godhead dwelt bodily and in whom we are complete Col. 2.9 10. Verse 20. Exceeding abundantly Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More then exceedingly or excessively God hath not only a fulnesse of abundance but of redundancy of plenty but of bounty He is oft better to us then our praiers According to the power The Apostle begins his praier with mention of Gods fatherly mercy he shuts it up with a description of his power These two Gods might and Gods mercy are the Jachin and Boaz the two main pillars of a Christians faith whereon it rests in praier Verse 21. Glory in the Church by Christ Who is the refulgency of his Fathers glory Heb. 1.3 CHAP. IV. Verse 1. Worthy of the vocation THere is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seemlinesse appertaining to each calling so here We must walk nobly and comfortably as becometh the heirs of God an co-heirs of Christ Scipio when a harlot was offered him answered Vellem si non essem Imperator I would if I were not Generall of the Army Antigonus being invited to a place where a notable harlot was to be present asked counsell of Menedemus what he should do He bad him only remember that he was a Kings sonne So let men remember their high and heavenly calling and do nothing unworthy of it Luth. in Gen. Luther counsels men to answer all temptations of Satan with this only Christianus sum I am a Christian Verse 2. With all lowlinesse and meeknesse These are virtutes collactaneae as Bernard calleth them a pair of twin-sisters never asunder Verse 3. The unity of the spirit That is Unanimity this keeps all together which else will shatter and fall asunder The daughter of dissension is dissolution saith Nazianzen Verse 4. In one hope of your calling That is unto one inheritance which we all hope for Fall not out therefore by the way as Ioseph charged his brethren Verse 5. One baptisme The Authour to the Hebrews speaketh of Baptismes Chap. 6.2 But either he puts the plurall for the singular or else he meaneth it of the outward and inward washing which the Schools call baptismum stuminis flaminis See the Note on Mat. 3.11 Verse 6. Mal. â— 10. One God and Father of all Have we not all one Father saith Malachy Why then dissent and jar we How is it that these many ones here instanced unite us not My dove mine undefiled is but one Cant 6 9. Verse 7. According to the measure And may not Christ do with his own as he listeth Those of greater gifts are put upon hotter service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 8. He led captivity captive c. As in the Roman triumphs the Victor ascended up to the Capitoll in a Chariot of state the prisoners following on foot with their hands bound behinde and they threw certain pieces of coyn abroad to be pickt up by the common people So Christ in they day of his solemn inauguration into his heavenly Kingdom triumphed over sin death and hell Col. 2.15
his song ever since he had been in the third heaven So Mr Bolton lying on his death-bed said I am by the wonderfull mercies of God as full of comfort as my heart can hold and feel nothing in my soul but Christ with whom I heartily disire to be In his life by M. Bagshâ—â—â— Which is farre better Farte farre the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A transcendent expression such as is that 2 Cor. 4.17 See the Note there Verse 24. Is more needfull for you Mr Bolton dying and desiring to be dissolved being told that it was indeed better for him to be with Christ but the Church of God could not misse him not the benefit of his Ministery he thus replied with David 2 Sam. 15.25 26. If I shall finde favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if otherwise loe here I am let him doe what seemeth good in his eyes Verse 25. And joy of faith That is for your full assurance which is that highest degree or faith whereby a believer having gotten victory over his doubtings triumpheth with a large measure of joy Verse 26. That your rejoycing Gr. Your glorying or exulting in this that God hath given â—e in as an answer to your praiers It is surely a sweet thing to hear from heaven David often boasts of it Ps 6. 66. Verse 27. Only let your conversation q. d. If you would that God should hear you and deliver me be ready prepared for the receipt of such a mercy The fountain of divine grace will not be laden at with foul hands Ps 66.17 The lepers lips should be covered according to the law Let your conversation Your civil conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your common commerce and interdealings with men also Hippocrates took an oath of his followers to keep their profession unstained and their lives unblameable Striving together for the faith As the Barons of Polonia professed to do by their starting up at the reading of the Gospel Anno 965. and drawing out their swords half way in testimony that they would stick and stand to the defence of that truth to the very death Io. Funccius Help the truth in necessity strive with it and for it Verse 28. And in nothing terrified A Metaphor from horses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they tremble and are sore afrighted he that feareth God need fear none else Psal 3. But with the horse in Iob Job 39.22 he mocketh at fear and is not afrighted neither turneth he back from the sword Verse 29 For unto you it is given As an high honour not only to believe though that 's a great matter For he that believeth hath set to his seal that God is true hath given God a testimoniall such as is that Deut. 32.4 but also as a further favour to suffer for his sake This is the lowest subjection that can be to God but the highest honour both to him and us This made Latimer after the sentence pronounced on him Act. and Mon. cry out I thank God most heartily of this honour Saunders said I am the unmeetest man for this high office that ever was appointed to is Such an honour it is said Carelesse Martyr as the greatest Angel in heaven is not permitted to have God forgive me mine unthankefulnesse c. Ibiâ— â—3 61. Ibid 1744. Verse 30. Which ye saw in me Act. 16.19 23 24 c. See the Notes there CHAP. II. Verse 1. If there be therefore A Most passionate obtestation importing his most vehement desire of their good agreement whereunto he conjures them as it were by all the bonds of love betwixt him and them Matters of importance must be pressed with utmost vehemence Colos 3.14 Love is charged upon us above all those excellent things there reckoned up If any comfort of love As there is very much making the Saints to enjoy one anothers society with spirituall delight Psal 16.3 and to communicate with gladnesse and singlenesse of heart Act. 2 46 The Lord doth usually and graciously water the holy fellowship of his people with the dews of many sweet and glorious refreshings so that they have a very heaven upon earth for kinde the same with that above and differing onely in degrees Verse 2. Being of one accord of one minde Hereunto those many ones should move us mentioned by our Apostle Ephes 4.4 5. See the Notes there Verse 3. Let nothing be done through strife These are those hell-hags that set the Church on fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If these could be cast out of mens hearts Isid Pelusl 4. 〈◊〉 55. great hopes there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore hath it that all men would soon consent in one and the same truth and be at peace among themselves Verse 4. Look not every man c. Self is a great stickler but must be excluded where love shall be maintained He that is wholly shut up within himself is an odious person and the place he lives in longs for a vomit to spue him out Verse 5. Let this minde be in you We should strive to expresse Christ to the world not as a picture doth a man in outward lineaments only but as a childe doth his father in affections and actions Our lives should be as so many Sermons upon Christs liâ—s 1 Pet. 2.9 Verse 6. To be equall with God Gr. Equals that is every way â—quall not a secondary inferiour God as the Arrians would have him See the Notes on Job 1.1 2 3 4. Verse 7. But made himself c. Gr. Emptied himself suspended and laid aside his glory and majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and became a sinner both by imputation for God made the iniquity of us all to meet upon him Isa 53.6 and by reputation for he was reckoned not only among men but among malefactours verse 9. hence he is said to be sent in the likenesse of sinnefull flesh Rom. 8 3. Verse 8. He humbled himself This Sun of righteousnesse went ten degrees back in the diall of his Father that he might come to us with health in his wings that is in his beams Became obedient unto death That is to his dying day saith Beza He went thorow many a little death all his life long and at length underwent that cursed and painfull death of the Crosse his soul also being heavy to the death Mat. 26. Verse 9. Wherefore God also c. Wherefore denoteth not the cause but the order of Christs exaltation as a consequent of his sufferings as some conceive Verse 10. That at the name Gr. In the name The Papists stifly defend the ceremony of bowing at the name of Jesus Sir Edwin Sands in Spec. Eurâ—p to countenance the adoration of their deified Images altars and their host teaching in their Pulpits That Christ himself on the Crosse bowed his head on the right
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
his state and hath none to attend him all the while Solomons mother set the crown upon his head so doth the Church upon Christs head in the day of his espousals Cant. 3.11 Verse 11. Thou art worthy If we would have our souls set as a pearl in that faiâ— ring of heavenly courtiers that compasse the lambs throne let us praise God as they do For thou hast created Our service must not be rash but reasonable Rom. 12.1 such as whereof we can render a reason Joh. 4. God hates a blinde sacrifice a Samaritan service when men worship they know not what nor why And were created Gods power put forth in the creation and administration of the world is twice here mentioned as that which can never be sufficiently admired and adored See my Notes on Genesis 1. CHAP. V. Verse 1. In the right hand GR. On or At the right hand There it lay ready but none could make ought of it till the Lamb took it not only at but out of the Fathers right hand and opened it ver 7. A book written This book of the Revelation which till the Son of man had received of his heavenly Father to shew unto his servants neither they nor he as Sonne of man knew so much at least of that day and hour of his second coming And on the back-side As wanting room within Verse 2. And I saw a strong Angel Angels are very desirous to know the mystery of Christ 1 Pet. 1.11 and to profit daily in that knowledge Ephes 3.10 Verse 3. Nor under the earth That is In the sea as Exodus 20.4 Neither to look thereon Or therein because sealed up Verse 4. And I wept Out of a deep desire of knowing the Contents of this book And as our Saviour going toward his crosse turned again to the weeping women and comforted them so he soon satisfied the desire of this his dejected Disciple Tears are effectuall Oratours Luther got much of his it â—sight inâ— to Gods matters by this means So did Melancthon when he wept out those words Quos fugiamus habemus Pontificios quos sequamur non intelligimus It is said of Sir Philip Sidney that when he met with any thing that he well understood not he would break out into tears faciles motus mens generosa capit The Spouse Cant 7.4 seeking him whom her soul loved had eyes like the pools of Heshbon glazed with tears And Daniel had greatest revelations after three weeks of heavines Chap. 10.2 Verse 5. And one of the Elders A common Christian points the Divine to the Arch-prophet whom for present he thought not on Act. 8 26. Râ—m 1.12 An eloquent Apollos may be better informed by a Tent-maker and a great Apostle be comforted by an ordinary Roman Behold the lion of the Tribe of Judah So Moses sets forth our Saviour The root of David So the Prophets They have Moses and the Prophets saith Abraham To the Law and to the Testimony Gen 49.9 Isa 11.1 Luk. 16.29 Isa 8.20 If any speak not according to this word it is because there is no light in them nor to be gotten for them Hath prevailed Gr. Hath overcome or surpassed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc all creatures in worth to do this great work Verse 6. In the midst of the Throne As a fit Mediatour betwixt God and men even the man Christ Jesus who gave a ransome 1 Tim. 2.5 8. c. A Lamb as it had been slain This form of speech is put saith an Interpreter to shew the continuall recent vertue of Christs death eternally effectuall before God as whereby once for all he hath purchased eternall redemption Some think that he still retains in heaven the prints and scars of those wounds that he received on earth in his hands feet and side His glorified body saith one is that golden censer which through the wounds that are in it as thorow chinks or holes fumeth forth alwaies a pleasant and sweet savour in the nostrils of his Father Having seven horâ—s Plenty of power Antichrist hath but two horns Chap. 13.11 And seven eyes No want of wisdome no need of a visible head to the Church or any other Vicar generall to Christ then the holy Ghost called here The seven spirits of God sent forth into all the earth Verse 7. And he came and took As Mediatour he took it as God he gave it All things are delivered unto him of the Father and no man knoweth the Father but the Son and he to whom the Son revealeth him Mat. 11.27 See the Note there Verse 8. Fell down before the Lamb As they had done before the throne Chap 4. See Joh. 5.23 Divine adoration is an honour due to the manhood of Christ also as it is taken into union with the God-head Full of odours Therefore sweet to God because Christ pours unto them of his odours Rev. 8.3 Which are the praiers of Saints That is their own praiers and praises recorded vers 9. And this is added as an Exposition to let us know what is meant by odours See the like Joh. 2.21 and 7.39 Rev. 1.20 Verse 9. And they sung A generall joy in heaven and earth Surely 2 Cor 4. â— it is a pleasant thing to see the light how much more to see the light of the knowledge of God in the face of Jesus Christ What a deal of triumph and exultation is here all the Church over upon the opening of this book upon the receit of this Revelation Should not this excite and kindle in our hearts a more earnest desire of understanding these mysteries Oh I could finde in my heart to fall afresh upon the study of the Revelation had I strength to do it said my Reverend old Master unto me a little afore his death Mr John Ballam I mean Minister of the Word for many years at Evesham where I heard him in my childehood preaching many a sweet Sermon upon the second and third Chapters of this Book A new song For the new work of redemption besides that old song Chap. 4. for that of creation Out of every kindred Let this be noted against the doctrine of universall Redemption that 's now again so violently cried up amongst us Verse 10. And we shall raign on the earth Raign over our lusts raign with and in Christ over all our enemies by a spirituall not secular scepter and at last judge the world 1 Cor. 6.2 Verse 11. Round about the throne and the beasts That is round about the beasts and the Elders Angels encamp about the Saints as ministring spirits and are glad of the office that there God manifested in the flesh may be seen of them and the multivarious wisdome of God in mans redemption be displaied unto them 1 Tim. 2.16 Ephes 3. Verse 12. With a loud voice Betokening their earnest affection which also is here notably expressed by the many particulars they ascribe to Christ as if they could never give
Polium is a preservative against serpents And they loved not their lives When one said to a certain Martyr Act. and Mon. Take heed t is an hard matter to burn Indeed said he it is for him that hath his soul linked to his body as a thiefs foot is in a pair of fetters In the daies of that bloudy persecutour Diocletian Certatim gloriosa in certamina â—uebatur saith Sulpitius multoque avidiùs tum martyria gloriosis mortibus quarebantur quà m nunc Episcopatus pravis ambitionibus appetuntur c. Those ancient Christians shewed as glorious power in the faith of Martyrdome Non majori unquam triumpho viâ—imus quam 〈◊〉 decem annorum stragibus vinci non pot◠〈◊〉 Sulpit. as in the faith of miracles the valour of the patients and the savagenes of the persecutours striving together till both exceeding nature and belief bred wonder and astonishment in beholders and readers Verse 12. Rejoyce ye heavens Ye that have your conversation in heaven and shall shortly remove your tents thither Woe to the inhabiters of the earth Earth-worms that load themselves with thick clay and strive with the toads who shall die with most earth in their mouths And of the sea Seamen are for most part very profane and godlesse See Jude 13. Isa 57.20 Mr Brightman by these inhabitants of the sea understandeth the Clergy-men as they call them who set abroach grosse troubled brackisâ— and sowrish doctrine which doth rather bring barrennes of godlines to their hearers and doth gnaw their entrals then quench their thirst or yeeld any other good fruit For the devil is come down Indeed he was cast down but that the devil dissembles and makes as if he came for his pleasure sake and so makes the best of an ill matter Having great wrath Indignation commotion of minde perturbation of spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammation or heaving of the bloud by apprehension of an injury Satans malevolence was a motive to his diligence Naturall motion is more swift and violent toward the end of it Because he knoweth By the signs of the last judgement which cannot be far off and by conjectures wherein he hath a singular sagacity That he hath but a short time He therefore makes all haste he can to out-work the children of light in a quick dispatch of deeds of darknes Verse 13. He persecuted the woman As the matter of his calamity The devil infinitely hates Christ and sins that sin against the holy Ghost every moment His instruments also carried with hellish malice cease not to maligne and molest the Church to their own utter ruine for Christ must raign when all 's done Verse 14. Two wings of a great Eagle That is sufficient means of safety and protection from petill Exod. 19.4 By this great Eagle some mighty personage seems to be designed Ezek. 17.3 7. And this may very well be Constantine whose peculiar sirname was Great but yet so saith an Interpreter as that the great honour and riches wherewith as with wings M Forbes he upon good intention endowed the Church is an occasion to make her flee to the wildernes all true and sincere Religion by degrees decaying in the visible Church Verse 15. Cast out of his mouth water Those barbarous Nations Goths Hunnes Vandals Lombards others stirred up by the devil to over-run the Empire and afflict the Church Or else it may mean those pestilent and poisonfull heresies Arrianisme and the rest wherewith the Church was infested according to that of Solomon The mouth of the wicked belcheth out evil things Prov. 14.28 Verse 16. And the earth helped the woman That is the multitude of Christians meeting in the generall Councels those four first especially held at Nice against Arrius at Constantinople against Macedonius and Eunomius at Ephesus against Nestorius and at Chalcedon against Eutychus These helped the Church exceedingly against inundations of heresies and were therefore by Gregory the great received and embraced as the four Gospels And the earth opened her mouth An allusion to Num. 16.22 Look how the earth swallowed up those malecontents so did God root out pernicious heresies with their authours and abettours by the power of the Scripture and the zeal of the orthodox Doctours so that they suddenly vanished out of sight after a marvellous manner Verse 17. Was wroth with the woman Who yet had done him no wrong but he and his are mad with malice when their designs miscarry especially and are ready to sue the Church as he in Tully did another Oral pro C. Râ—b Posâ—h Quod totum telum corpore non recepisset because he had not taken into his body the whole dagger wherewith he had stabbed him To make war That war which is mentioned Chap. 13.7 Which keep the Commandments A just deseription of a godly Christian Aug. Boni catholici sunt qui fidem integram sequuntur bonos more 's To be sound in faith and holy in life this is the kernel of Christianity CHAP. XIII Verse 1. And I stood VVHere I might best see the beast that came out of the sea I saw a beast The Church flying into the wildernes from the Dragon fals upon this Beast which is nothing better then the Dragon under a better shape Sic alind ex alio malum This beast is that Antichrist of Rome Rise up Not all at once but by degrees Out of the sea Out of the bottomlesse pit Chap. 11.7 2 Thess 2.9 Having seven heads To plot And ten horns To push Craft and cruelty go alwaies together in the Churches enemies The Asp never wanders alone and those birds of prey go â—ot without their mates Isa 34.16 And upon his horns The Kings that are the popes vassals See Rev. 17.11 These are the props of his power The name of blasphemy This is his true name his pretensed name is mystery Verse 2. Like unto a leopard Which is the female among the panthers the property wherof is as Pliny telleth us with her sweet smell to allure the beasts unto her hiding her terrible head till she hath them within her reach and then teareth them in pieces Just so dealeth Rome with her unhappy proselytes The Papacy is an alluring tempting bewitching Religion No sin past but the Pope can pardon it none to come but he can dispense with it Etiamsi per impossibile matrem Dei quis vitiasset said Tecelius As the feet of a Bear Which stands firm on her hinder feet and fights with her fore-feet so doth the Papacy with its Canons Decrees traditions c. As the mouth of a lion Wide ravenous roaring and â—â—satiable And the Dragon gave him his power This bargain was offered to Christ Mat. 4. but he would none of it The bramble in Jothams parable thought it a goodly thing to raign So did not the vine and fig-tree Verse 3. One of his heads as it were wounded Either by the invasion of the Gothes or by that fatall schisme
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
did at the waters of Megidde Judge 5.19 Verse 17. Saying It is done What is done The mystery of iniquity is abolished and the mystery of God is fulfilled So Cicero when he had slain those of Catilines conspiracy he came to the people and said vixerunt they were alive but now the world is well rid of them Verse 18. And there were voices A description of the last judgement when heaven and earth shall conspire together for the punishment of the wicked See Mat. 24.2 Pet. 3. and 2 Thess 1.8 Verse 19. and the great City The whole Antichristian State Divided into three parts By the earth quake disjected and dissipated And the cities of the Nations That came to aid Antichrist And great Babylon Augustine and other Ancients do call Rome the Western Babylon and do so compare them as that Abraham was born in the flourish of the first Babylon Christ of the second The cup of the wine That wherein God delights as a man would do to drink a cup of generous wine Verse 20. Fled away Either swallowed up by the water or consumed by the fire Verse 21. A great hail Bigger then that which brained the Kings of Canaâ—n Josh 10. perhaps this shall be fulfilled according to the letter Howsoever the elements shall melt like scalding lead upon Antichristians and other Atheists and they shall answer for all with flames about their ears CHAP. XVII Verse 1. And there came THis and the following Chapters are set for explanation of the dark and difficult passages in the former in the three last vials especially One of the seven Probably the seventh And talked with me Familiarly as the Samaritesse with her countrey-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4 42. or as the Master with his schollar I will shew unto thee Thou shalt not only be an ear but an eye-witnes Segniùs irritant animum demissa per aures Quà m que sunt oculis commissa fidelibus Horat. The judgement The damnation of her the destruction is reserved to the next Chapter Of the great whore The whore of Babylon more infamous and notorious Salust then any Thais Lais Phryne Messalina Orestilla cujus praeter formam nihil unquam bonus laudavit or Pope Joane Func com in Chronol of whom Funccius the Chronologer speaketh thus Ego Funccius non dubito quin divinitùs ita sit permissum ut foemina fiâ—ret Pontifex eadem meretrix c. I doubt not but that God therefore permitted a notorious harlot to be advanced to the Popedome and this about the very time when the Popes were most busie in subjecting the Kings of the earth and making them their vasâ—als that he might point out to men this whore here mentioned with whom the Kings of the earth committed fornication Verse 2. With whom the Kings As submitting their scepters to his keys and becoming his feudataries And the inhabiters of the earth So that she is not a noble whore only but a common strumpet prostituting her self to the meanest for their money as in the pardon office Have been made drunk Hence it is so difficult to convert Idolaters ther 's no dealing with a man that is drunk Whoredome and wine take away the heart Hoâ— 4. Of her fornication Both spirituall and corporall Sixtus Quintus lupanar utriusque Venerâ—s Romae condidit saith Agrippa decessit tubidus voluptate Verse 3. Into the wildernesse Whether the true Church fled Chap. 12. of which they must be saith one that can learn to know the Romish Church to be a Whore condemned of God I saw a woman See the Note on Verse 1. Sit upon Not going a-foot as Christ and the Apostles did but magnificently mounted as the Pope is ever either upon a stately palfrey Emperours holding his stirrop or upon mens shoulders England was once called the Popes asse for bearing his intolerable exactions Vpon a scarlet coloured beast The proper colour of the Court of Rome and it well serves to set forth their pomp and their hypocrisie Innocent the fourth gave a red hat to his Cardinals to shew them as he said that they should be ready to shed their bloud for the truth But that Painter was nearer the point who being blamed by a Cardinal for colouring the visages of Peter and Paul too red tartly replied that he painted them so as blushing at the statelinesse and sinfulnesse of his successours Full of names of blasphemy His head only before was busked with the blasphemy Chap. 13.1 now his whole body Thus evil men and seducers grow worse and worse deceiving and being deceived 2 Tim. 3.13 Verse 4. In purple and scarlâ—â— Clothing for Kings and Nobles over whom this whore domineers much more then the concubines did over the Kings of Persia And decked with gold Gr. Guilded with-gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to note her hypocrisie and outsidenesse gold without copper within The Pope stiles himself the set vant of Gods servants but yet stamps in his coin That Nation and Countrey that will not serve thee shall be rooted out At the absolution of King John of England Daniels hist 8000 marks oâ— silver were presently delivered to Pandolâ—us the Popes Legate who trampled it under his feet as contemning that base matter but yet received it and sent away to Rome And precious stones and pearls Besides the rich stones that are in the Popes tripple crown of inestimable price and value he carries in his pantosse which he holds out to be kissed the picture of the crosse Heidâ—â—ld set in pearls and precious stones Vt plenis fancibus crucâ—m Christi dâ—rideat saith one Pope Sixtus quintus was wont to give to Tiresia his harlot pantosses covered with peatle Iâ—â— Re◠〈◊〉 He spent two hundred and threescore thousand crowns upon a Conduiâ— which he built for his pleasure and yet he brought in fifty hundred thousand crowns into the new treasury built by himself in the Castle of S. Angâ—â—â— At the coronation of Pope Leo X Vno eâ— lâ—e 1000000 aâ—â—orum 〈…〉 â—61 Ibid. a thousand thousand crowns are said to have been spent in one day Pope Paul the second was wont to sleep all day and spend whole nights in weighing monies and beholding jewels and precious pictures A golden cup full of abominations Gold if it be right they say discovers and expels poison Put poison into a cup of gold and it will hisse and send up certain circles like rain bows Hereby is signified saith an authour that God threatneth judgement and 〈◊〉 to those that pour poison into divine doctrine as the Pope doâ—h with his mad mixtures Verse 5. D. Iames of the coâ—r of Script Prelace Mystery This word Mystery is in the Popes mitre saith Brocard the Venetian and many more who have been at Rome and professe to have seen it The whole Antichristian state is a Mystery of iniquity 2 Thess 2.7 and is much conversant about mysteries Sacraments Ceremonies pompous rites c.
that they may eat and be satisfied and praise the master of the feast And this is the sixt Reason Reas 7 Lastly If rich men look after commodity as who doth not All gape after gain and will do much for it they may be their liberality 1. Lay up in store or lay aside far from thieves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hide out of harms-way hoard and treasure up which rich men love alife to be doing 2. For themselves and they are commonly all for themselves but this also is for the soul the better part of themselves The body is but a rag of themselves and must shortly be tumbled into the dust 3. A good foundation fit to bear up when riches will fail them Heaven only hath a foundation Heb. 11.10 Earth hath none Job 26.7 and things are often said to be in heaven but on earth on the surface only ready to slide off or slip beside 4. And for the time to come This is spoken in opposition likely to that fore-mentioned uncertainty of riches By mercy to the poor Ye shall lay up much goods for many years obtain a long thâ—ninâ— of your tranquillity Dan. 4.17 yea provide for your own well-doing a thousand year hence 5. They shall hereby lay hold on eternall life and is not that worth having Revel 21. O doe not men know what a place heaven is The pavement is of gold the walls of pearl c. I do but disgrace it by seeking to describe it Rich men have a price in their hands wherewith to purchase it had they but hearts to make use of it Neither are the poorest excluded Deâ—sregnum suum fragmento panis vendit quis excusare poterit non emëtem quem tanta vilitas venditionis accusat Chrysol serm 41. disabled Heaven may be had for a cup of cold water if rightly given saith Austin for a morsell of bread saith Chrysologus It is fabled of Midas that whatsoever he touched was turned into gold Sure it is That whatever the hand of charity toucheth though it be but a cup of cold water it turns it not into gold but into heaven where The Almighty shall be thy gold and thou shalt have silver of strength Yea Thou shalt lay up gold as dust and the gold of Ophir as the stones of the brooks Job 22.24 25. Vse 1 For Application How fitly might we here take up the old complaint and say There is no mercy in the land Hos 4.1 Mercifull men are taken away Isa 57.1 The love of many is waxen cold Mat. 24.12 Elias lacketh his hostesse of Sarepta Elisha the Shunamite Paul cannot finde the purpurisse nor Peter the Tanner Job we have not and Obadiah we finde not Captain Cornelius is a black swan and good Onesiphorus not to be heard of Most men have shut up their bowels yea buried them aforehand their hearts are hardened their hands withered Mouth-mercy there is good store as once in S James his daies Goe and be warmed fed cloathed But with what with a fire feast suit of words But a little handfull were more worth then a many of these mouth-fuls Words are good cheap but were their blessing worth a half-peny as the beggar told the Cardinall they would be advised how they parted with it Children though they have their mouths full and hands full yet will rather spoil all then give any away So is it now-adaies The richer they are the harder as Dives whom to upbraid Lazarus was laid in the bosom of Abraham Look how the Meon the fuller she is of light the farther off the Sun she gets And as the Sun moveth slowest when he is highest in the Zodiack so are those slowest to give for most part that are highest in estate And that they may not seem to sin without sense to be mad without reason some sorry shifts they have gotten together whereby to defend themselves from the danger of liberality All or most of which are excellently answered by Solomon Eccles 11.1 to 7. And S. Paul seems purposely to set forth liberality by a word that signifieth simplicity 2 Cor. 8.2 in opposition to that crafty and witty willnesse of theirs 〈…〉 That cloâ—k of covetousnesse 1 Thess 2.5 where with they thinke to cover their basenesse But be not deceived saith S. Paul in a like case God is not mocked sir whatsoever a man soweth that shall he also reap He that observeth the winde shall not sowe Gal 6.7 Eccleâ— 11.4 Hos 8.7 that is he that standeth to put cases and cast perils shall never shew mercy to the needy But he that soweth the winde of vanity shall reap the whirlwinde of misery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 2.5 God shall pull off their vizard of covetousnesse and wash off their varnish with rivers of brimstone They commonly passe for good honest men but somewhat of the hardest good husbands near themselves But God cals and counts niggards no better then Atheists Hiâ—â— divitiae bujas nundi dicuntur alienae depositae nimirü al uâ—um pauperum nobis â—â—mmissae Luk. 16.12 Pauperibus non impertire rapina est Qui non cum soâ—est servant occidâ—t Prov. 28.27 because they provide not for a better life but make their gold their God Hypocrites because they make not conscience of obeying every one of Gods charges as well as any one this as well as the rest Thieves for with-holding good from the owners thereof Prov. 3.17 that is from the poor that are interested in their goods and for whom they are entrusted Murtherers lastly for not to doe good is to doe evil not to save is to destroy as our Saviour intimateth Luk. 6 9. This is their sin and for their punishment Men shall curse them in their prosperity and not pitty them in their adversity God shall set est all â—â—arts from them as he did from Haman that mercilesse man who had none to intercede for him in his distresse none to speak a good word for him or to him Himself also will turn the deaf ear to such Prov. 21.13 Let them look for nothing but judgement rigour and hardnes Jam. 2.13 Vse 2 Next Charge we all our severall selves with this most needfull but much neglected duty here charged upon us in the Text where we have something for our Direction and something for our Incitation That which the Apostle here directs us is That 1 For the matter first We do good works 2. For the measure That we be rich in good works 3. For the manner That we be ready to distribute 4. For the continuance That we be yet further Willing to communicate that we wax not weary of well-doing but more perennis aquae as a spring runnes after it hath runne so should we give after we have given and be still doing good to others as we have opportunity and ability First then for the matter of our bounty it must be good that we doe Here 1. It must be well gotten
were not therefore created as some have affirmed many ages before his visible world for then there had been a beginning before that In the beginning Gen. 1.1 Besides Haec fuit the◠logorum Graecorum sententia in qua ex tatinis erat non nemo Ibid. 187. if the Angels be messengers and ministring spirits what use was there of them before there were some to whom they might be sent and for whom they should minister But say they If Angels were not created til the world was why doth not Moses mention their creation Some answer thus lest if mention should have been made of Angels in the beginning God might have been thought to have used their help in the Creation Others say Lest the Jews Col. 2 18. so addicted to Idolatry should as some did fall into the sin of Angel-worship Chrysostomes reason is not to be rejected Hom. 2. in Gen. That Moses his purpose was only to set forth a description of the sensible and visible works of God applying himself to the rudenesse of that people and therefore omitting the doctrine of heavenly spirits as farre above their understanding and lesse belonging to them or us For if the Theology for Angels were written we should need another Bible the creation and government of Angels containing as great variety of matter as doth the religion of mankinde Howbeit it is probable they were created the first day Gen. 2.1 with Orthodoxi quidam patres senserunt Angelos creatos esse primo die quod iü dixerat Deus Fiat Lux. i. e. naturae lucide Bucholc and in the highest heavens as Christs soul was created with and in his body in the Virgins womb the self-same moment and are therefore called Angels of heaven Besides those morning stars and sons of God are said to sing and shout when God laid and fastned the foundation of the earth Job 38.4.6 7. Morning-stars they were all then and Angels of light sons also of God as made in his image and resembling him as his children both in their substance which is incorporeall and in their excellent properties which are life and immortality blessednes and glory But now How art thou fallen from heaven O Lucifer son of the morning The devil and his Angels kept not their first estate Isa 14.12 The ground of their sin was amor sui luordinatus whence discontent rebellion apostasie Yates his Madel p. 176 177. but left their own habitation Jude ◠For their sin some say it was pride in affecting Divinity Some say it was envy stirred by the decree of exalting mans nature above Angles in and by Christ Some say a transgression of some commandments in particular not exprest as Adams was Whether in Paradise or heaven there are that dispute I have nothing to say neither yet for the time when they fell some think it was the second day because it is not added That God saw what he had done that day to be good Sure it is That his Angels he charged with folly Iob 4.18 Neither were they as the Spaniards say of the Portugals Pocos y locos few and foolish for there was a Legion of them in one man Hey Geog p. 63 Mat 8. which is six hundred at the least There are that understand of them those ninety and nine sheep in the Parable to that one of lost mankinde The Schoolmen would gather out of 2 Kin. 6.16 that as many Angels fell as stood but the Scripture defineth nothing of that It is probable that one fell first and the rest followed after which are therefore called his Angels Job 8 44. evil Angels such as the Saints shall judge 1 Cor. 6.3 Reprobate apostate Angels in opposition to those holy and elect Mat. 25.31 1 Tim. 5.21 who stand and continue holy not by means of Christs mediation but Gods eternall election and his preventing them with actuall grace which made them effect and execute at the first what ever thing it was wherewith it pleased God to prove their obedience Christ I know well is called the Head of Angels but this is in another manner of sense then he is head of the Church which is united and subjected unto him in a more near and communicative way as his members without the which he holds not himself compleat Ephes 1.22 23. Head of Angels Christ is first as God for the giveth them all they have both essence and continuance 2. As Mediatour he useth their service for the guarding and guilding of his Church and chosen Not that Christ needs their assistance as Princes need the counsell and aid of their subjects whom therefore they associate The holy Angels receive more from Christ then they perform or bring to him But he maketh use of their service 1. To seal up his love unto us by imploying such noble creatures about us 2. To make and maintain love between us and Angels till we come to walk arm in arm with Angels For I will give thee places to walk among these that stand by Allusively to the walks and galleries about the Temple Mat. 18.10 saith Christ to Jehoshuah the high-Priest that is among the Angels who are elswhere said to stand alway looking on the face of God to receive commandments for the accomplishment of all designes for our good And this they do willingly speedily constantly zealously reverently with an awfull respect to the divine majesty Isa 6.2 before whom they cover both their feet as conscious of a comparative imperfection and their faces with their wings as a man claps his hands on his eyes at some extraordinary resplendent brightnesse suddenly shining upon him As with two of their wings they flie With wearines of flight yea weary themselves as it were with eager flight to do us any good office Dan. 9.21 as Gabriel did to the Prophet Daniel with the message of the Messiah Theodoret elegantly sets forth their emploiment about God and his people in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 They sing praise to God Iob. 38.7 Isa 6 3. Heb. 1.6 Angelos Proeulas Academicus Plutarchus esse putant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerentes ad bondnes baminum vota al Deos. Psal 91. Mat. 4◠whom they perfectly know and love and therefore perfectly adore and honour 2. I hey minister whole myriads of them both to him and us Dan. 7.10 and do his will for our good Psal 103.20 rejoycing more in their names of office then of honour of emploiment then preferment to be called Angels that is messengers then Principalities Thrones Dominations Ephes 1.20 Accounting it better prodesse quà m praeesse to do good then to be great to dispense Gods benefits to the Saints then to enjoy them themselves Hence they are with and about the Saints as their companions guides protectours monitours and rulers of their actions As they rejoyce at their conversion because the room of the apostate Angels whereby their society was much maimed is
supplied by the elect so when they are converted they bear them in their arms as the servants of the house delight to do their young master and are at all times at their right hands to set forth their dexterity and readinesse to help them in holy duties especially Angelu maxime in pulico cetu circumsistuntur pis bleò Tabernacuti cu'za Cherubinu lotus soris reserta Satan stood at Iehoshuah's right hand as he was sacrificing to resist him Zech. 3.2 So did Gabriel at Zacharies right-hand as he was offering incense to enform and comfort him Luk. 1.11 This they do still though invisibly and infensibly that God might draw up our hearts heaven ward and teach us to have our conversation above though our commoration be here beneath Devils are not so ready to tempt and devour us as the Angels are to help and deliver us as evil angels suggest temptations so do good Angels holy motions And as our good endeavours are oft hindered by Satan so are our evil by the Angels else were not our protection equall to our danger and we could neither stand nor rife The devil moved Balaam to go God bad him go if he thought good Eccl. 11. â—le as Solomon bids the young man Follow the waies of his own heart a good Angel resifts him and speaks in the mouth of his asse to convince him B. Hall contemplat If an heavenly spirit saith one stand in the way of a sorcerers sins how much more ready are all those spirituall powers to stop the miscarriage of Gods dearest children How oft had we fallen yet more had not these guardians upheld us whether by removing occasions or casting in good instincts Michael opposed Satan about the body of Moses so doe the Angels still about the bodies and souls of the Saints while they are alive As when they are dead they presently convey their soules into Abrahams bosome thorow the devils territories and in despite of him for he is the Prince of the air And for their bodies they shall gather them together at the last day from the uttermost part of the earth to the uttermost part of heaven Mark 13.27 Quest. But how shall they know the righteous from the wicked Answ Very easily For 1. They have ministred unto them and been conversant about them And if a servant know his masters corn from another mans Mali in area nobiscum esse possunt in borreo non possunt Aug. and the tares from the wheat why should not the Angels as easily know the Lords crop 2. The elect are marked from the rest Ezek 9. and shall soon be discerned if by nothing else yet by the lightsomenesse of their looks and lifting up of their heads for their redemption draws nigh Whereas the wicked shall look gastly and rufully the devil claiming his own and these mens hearts failing them for fear and for looking after those things which are coming upon them Luk. 21.16 Then shall they be everlastingly shamed Dan. 12.2 and sentenced Iude 14. Mat. 13. Mat. 25.41 Neither helps it that they are a multitude for Christ comes with thousands of his Angels to doe execution to bundle up the tares and cast them into the fornace Now if Ezekiel Daniel Iohn c. men that had good causes and consciences did so tremble before one Angel coming with good tidings in a lesser manifestation of Christs glory what then shall these do when Christ cometh to judgement and when he visiteth what will they answer c. Iob 31. Anger EPHES. 4.26 Be ye angry and sin not let not the Sun go down upon your wrath c. COncessit quod naturae est negavit quod culpae saith Ambrose upon these words M. Gataker and after him Cassiodore It is not evil saith one to marry but good to be wary So neither is it a sin to be angry but hard not to sinne when we are angry Anger is a tender vertue and such as by reason of our unskilfulnesse may be easily corrupted and made dangerous Mat. 16.23 Mark 3.5 He that in his anger would not sinne must not be angry at any thing but sinne Our Saviour was angry with Peter and angry with the Pharisees for the hardnesse of their hearts Moses was even blown up with holy anger at the people for the golden Calf and Gods blessing on every good heart that in such a case hath a stomack for God Meeknesse surely here would be no better then mopishnesse and not so good as madnesse Psal 139. Doe not I hate them that hate thee I hate them with a perfect hatred saith David I count them mine enemies This is the anger of zeal found in Phineas Elias Elisha our Saviour and should have been found in Adam toward his wife in Eli toward his sons Iohn 2.17 Gen. 13.7 Radicem bonam finem bonuÌ„ in Lot toward his servants c. It must have a good rise and a good-end saith Bucer else it becomes a mortall not a veniall sin as the Papists fonely conclude from Mat. 5.22 Whosoever is angry with his brother without a cause c. There is a just cause then of anger sinne as an offence to God here Nebuchadnezzar was out Dan. 3.19 And there must be a just measure observed Mark 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat eam tia offensum ut evrum etiam miseâ—cretur c. Ira smor brevis est Horat Lib 2. de fide ortho lexa c 10. that our anger for sin render us not unfit either to pity the sinner as our Saviour in his anger did the obstinate Pharisees or to pray for him as Moses for those idolaters he was so enraged at Exod. 32.31 32. Anger that is not thus bounded is but a momentary madnes saith the Heathen it restreth in the bosome of fools saith Solomon whether it be Bilis iracundia aut infensio for into those three degrees Damascene distinguisheth it Aâ—ger Wrath and Hatred The one saith he hath beginning and motion but presently ceaseth the other taketh deep hold in the memory the third desisteth not without revenge Clichtoveus compareth the first to fire in stubble the second to fire in iron the third to fire that is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never bewraieth it felf but with the ruine of the matter wherein it hath caught Some are sharp some are bitter a third kinde are implacable saith Aristotle The first are the best that as children are soon angry Melch. Adam in vit and as soon pleased again Be ye children in malice 1 Cor. 14.20 Vrsinus was of somewhat a hasty nature So also was Calvin Vt fit in ejusmodi ingeniis saith he that writes their lives For as any man is more industrious and ingenious so he teacheth more teachily and painfully Yet had they so learned to moderate their anger as not to utter a word in their passion Bezae collegae saepè dicebant eunt fine
justification by faith alone in a just tractate and was therefore soon after poisoned Cardinal Pool is thought to have been sound in this point Bellarmine reproves Pighius for consenting to Luther herein whom he undertook to confute and yet Bellarmine himself with his tutissimumest doth as much upon the matter Magna est veritas valebit Great is the truth and shall prevail Verse 29. Is he the God of the Jews only That is Doth he justifie the Jews only For he is their God only whom he justifieth 〈◊〉 Now men are said to be justified effectively by God apprehensively by faith declaratively by good works The School-men are very unsound in this capitall Article of Justification and are therefore the lesse to be regarded Nam quae de gratia Dei justificante scolastici scribunt commentitia universa existimo saith Cardinal Pighius who is therefore much condemned by Bellarmine but without cause Verse 30. And uncircumcision All by one way lest he should seem not to be one but alius alius Verse 31. We establish the law Which yet the Antinomians cry down calling repentance a legall grace humiliation a back-dore to heaven grieving that they have grieved so much for their sins c. CHAP. IV. Verse 1. As pertaining to the flesh THat is As touching his works v. 2. called also the letter cha 2.27 and the Law a carnall commandment Heb. 7.16 Verse 2. But not before God Who when he begins to search our lacks as the steward did Benjamins can finde out those out theeveries that we thought not of bring to minde and light those sins that we had forgot or not observed When he comes to turn the bottome of the bag upwards it will be bitter with us Abimelech's excuse was accepted and yet his sinne was chastised Gen. 20.6 Verse 3. Abraham beleeved God Latomus of Lovan was not ashamed to write That there was no other faith in Abraham then what was in Cicero Joh. Manlij loc conc p. 490. And yet our Saviour saith Abraham saw my day and rejoyced so did Cicero never Another wrote an apology for Cicero and would needs prove him to have been a pious and penitent person because in one place he hath these words Ibid. 481. Reprehendo peccata mea quod Pompeio confisus ejusque parâ—es secutus suerim A poor proof Hoc argumentum tam facile diluitur quà m vulpes comest pyrum Verse 4. Now to him that worketh Yet it is an act of mercy in God to render to a man according to his works Ps 62.12 Exo. 206. Gods kingdom is not partum but paratum Mat. 25.34 not acquired but prepared But of debt Not so indeed Rom. 11.31 but according to the opinion of the merit-monger who saith as Vega Coelum gratis non accipiam Verse 5. His faith Yet not as a work nor in a proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arminius and Bertius held but as an act of receiving Christ Verse 6. Vnto whom God imputeth Ten times the Apostle mentioneth this grace of imputed righteousnesse in this Chapter Yet the Papists jear it calling it putative righteousnesse so speaking evil of the things they know not Manlij loe com p. 494. Stories tell us of a Popish Bishop that lighting by chance upon this Chapter threw away the book in great displeasure and said O Paule an tu quoque Lutheanus sactus es Art thou also a Lutheran Paul But if the faith of another may be profitable to infants at their baptisme as Bellarmine holdeth why should it seem so absurd a thing that Christs righteousnesse imputed should profit those that beleeve on him The Jews indeed at this day being asked Whether they beleeve to be saved by Christs righteousnesse They answer That every Fox must pay his own skin to the flaier Thus they reject the righteousnesse of God Rom. 10.3 As their Fathers did so doe they Act. 7.51 The Lord open their eyes that they may convert and be saved Verse 7. Are covered Sic velantur ut in judicio non revelentur So covered as that he never see them again but as the Israclites saw the Egyptians dead on the shore Verse 8. Imputeth not Chargeth it not setteth it not upon his score 2 Cor. 5.19 Verse 9. Cometh this blessednesse This is the third time that the Apostle avoucheth the universality of the subject of justification For this he had done once before Chap. 3.23 and again cha 3.29 30 31. Verse 10. In circumcisiâ—n As the Jew would have it No such matter Verse 11. A seal of the righteousnesse Circumcision is called a sign and a â—eal by a Dectour of the Jews more ancient then their Talmud Zohar Gen. 17. That righteousnesse might be imputed How foolish is that inference of Thammerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that because the word here used to signifie imputed comes of a word that signifies reason therefore the righteousnes of faith must be such as a man may understand and comprehend by reason Verse 12. Walk in the steps That herein personate and expresse him to the life as Constantines children saith Eusebius did their father Verse 13. Heir of the world That is Of heaven say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Canaan say others the pleasant Land more esteemed of God then all the world besides because it was the seat of the Church As man is called every creature Mark 16.15 the Church is called all things Col. 1. So Canaan is called the world and Tabor and Hermon put for the East and West of the whole world Psal 89.12 Verse 14. Faith is made void See the Note on Gal. 3.12 and 5.2 Verse 15. No transgression sc Is imputed by men where there is no law written See Chap. 5.13 Verse 16. It is of faith Fides mendicâ manu Verse 17. Who quickneth the dead As he doth when he maketh a man a beleever Ephes 1.19 he fetcheth heart of Oak out of a hollow tree and a spirituall man out of a wilde-asse-colt See both these metaphors Job 11 12. Verse 18. Who against hope c. Elegans antunaclasis propter speciem contradictionis saith Piscator Spes in terrenis incerti nomen boni spes in divinis nomen est certissimi saith another Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He considered not Gr. He cared not for his own body c. he never thought of that Verse 20. Giving glory to God Confessing and exalting God as Luk. 17.18 giving him a testimoniall as it were Ioh. 3.33 with Deut. 32.4 Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being fully perswaded Gr. Being carried on with full sail and going gallantly towards heaven Verse 22. See the Note on Vers 5 6. Verse 23. For his sake alone But for our instruction and encouragement Rom 15.4 See the Note there Verse 24. That raised up Iesus And with him all beleevers Col. 3.1 Rom. 6.4 Verse 25. Who was delivered c. Not that his death had no hand in our justifying but
us as the Nurse helpeth her little childe upholding it by the sleeve For we know not what c. The flesh with her murmurings maketh such a din Da. Dike that we can hardly hear the voice of the spirit mixing with the flâ—shes roarings and repinings his praying sighes and sobbings But the Spirit it self Praier is the breath of the Spirit who doth superexpostulate for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enditing our praiers We cannot so much as suspirare unlesse he do first inspirare breathe out a sigh for sin if he breathe it not into us With groanings that cannot be uttered He that would have unspeakable joy 1 Pet. 1.8 must by the Spirit stirre up unutterable groanings Verse 27. Aug. Knoweth the minde c. Quomodo enim non exauditur spiritus à patre qui exaudit cum patre Verse 28. All things work together Not affliction only as some would here restrain it but sin De benef lib. 2. c. 18. Satan all Venenum aliquando pro remedio suit saith Seneca Medici pedes alas Cantharidis cum sit ipsa mortifera prodesse dicunt Plut. The drinking of that wine wherein a viper hath been drowned cureth the leprosie The Scorpion healeth his own wounds and the viper the head and tail being cut off beaten and applied cureth her own biting God changeth our grisly wounds into spangles of beauty and maketh the horrible sting of Satan to be like a pearl-pin to pin upon us the long white robe of Christ and to dresse us with the garment of gladnes Verse 29. Conformed to the image In holines say some in glory say others in affliction is the Apostles meaning Plus in Apophtheg Art not thou glad to fare as Phocion said he to one that was to die with him May not Christ better say so to his co-sufferers Verse 30. Them also he called c. If ye feel not faith said that holy Martyr then know that predestination is too high a matter for you to be disputers of untill you have been better scholars in the School-house of repentance and justification Bradsord Acâ— and Mon. fol. 1505. which is the Grammer-school wherein we must be conversant and learned before we goe to the university of Gods most holy predestination and providence Them he also justified Vocation precedeth Justification Deus justificat fide jam donatos sicut damnat priùs induratos Cameron Them he also glorified That is He keepeth them glorious by his glorious Spirit even in this life from impenitent sin and maketh them stable and constant in godlines Verse 31. What shall we say then q. d. Predestination Vocation Justification Glorification What things be these We cannot tell what to say to these things so much we are amazed at the greatnes of Gods love in them A brave conclusion of the whole disputation concerning justification by faith alone If God be for us c. Maximilian the Emperour so admired this sentence Chytrâ—us in â—â—â—uer that he caused it to be set in Checker-work upon a Table at which he used to dine and sup that having it so often in his eye he might alway have it in minde also Verse 32. He that spared not Qui misit unigenitum immisit spiritum promisit vultum quid tandem tibi negaturus est saith Bernard Nihil unquam ei negasse credendum est quem ad vituli hortatur esum saith Hierom. Bern de temp Verse 33. Who shall lay any thing This is that confident interrogatory of a good conscience 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is God that justifieth Some reade it questionwise thus Shall God that justifieth No such matter And if the Judge acquit a prisoner he cares not though the Jailer or fellow-prisoners condemn him So here Verse 34. Who is he that condemneth To the sentence of death he opposeth Christ his death Who is even at the right hand And as Christ is at the right hand of his Father so is the Church at the right hand of Christ Ps 45.10 a place of dignity and safety Verse 35. Who shall separate us Who shall separate me saith the Syriack Verse 36. We are killed all the day In Dioclesians daies 17000 Christians are said to have been slain in the space of a moneth In the Parisian Massacre 30000 in as little space and within the year 300000. As sheep to the slaughter That lamentable story of the Christians of Calabria that suffered persecution anno 1560. comes home to this text For being all thrust up in one house together as in a sheep-fold Act. and Mon. fol 859. the executioner comes in and among them takes one and blinde-folds him with a muffler about his eyes and so leadeth him forth to a larger place where he commandeth him to kneel down Which being done he cutteth his throat and so leaveth him half dead and taking his butchers knife and muffler all of gore bloud he cometh again to the rest and so leading them one after another he dispatcheth them to the number of eighty eight no otherwise then doth a butcher kill his calves and sheep Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are more then Conquerours What is that Triumphers 2 Cor. 2.14 We doe over-overcome because through faith in Christ we overcome before we fight and are secure of victory Verse 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil Ex verbi praedicatione essicaci ut indâ—at tacitè hoc verbo Beza For I am perswaded Or I am sure by what I have heard out of Gods Word He that hath this full assurance of faith goes gallantly to heaven What saith the world should a rich man ail The Irish ask such What they mean to die But I wonder more at such as have the riches of full assurance yea that have but the assurance of adherence though not of evidence what they mean to walk heavily Mr Latimer saies That the assurance of heaven 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 39. From the love of God viz. Wherewith he loved us For he loveth his own to the end and in the end Joh. 13.1 See the Note there Joh. Manlij loc com The wife of Camerarius heard Sarcerius interpreting this text and vers 35. thus and was much comforted after a sore conflict CHAP. IX Verse 1. I say the truth c. AS any one is more assured of his own salvation the more he desireth the salvation of others Charity is no churl as we see herein Paul Verse 2. Continuall sorrow Such as a woman in travail hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Gal. 4 19. Verse 3. Were accursed Devoted to destruction as those malefactours among the Heathens were that in time of common calamity were sacrificed to their infernall gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pacifying their displeasure that the plague might cease Out of greatest zeal
So runne that ye may obtain Here is the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but above the Crown said Ignatius to Polycarp Run to get the race said Mr Bradford to his fellow-sufferers you are almost at your journeys end I doubt not but our Father will with us send to you also Act and Mon. fol. 1495. as he did to Elias a fiery charet to convey us into his Kingdom Let us therefore not be dismaied to leave our cloke behindeus that is our bodies to ashes Verse 25. Is temperate in all things These luxurious Corinthians were much addicted to their belly he calls them therefore to temperance â—ll doth it become a servant of the highest to be a slave to his palate to have animum in patinis calicibus as the Sybarites A man may eat that on earth that he must digest in hell Aug. Verse 26. Not as uncertainly For 1. I forget those things that are behinde all worldly things I set those by 2. I have Oculum ad meâ—â—m which was Ludovicus Vives his Motto an eye upon the mark 3. I strain and stretch toward it See all these Phil. 3.13 14. That beats the air As young Fencers use to do but I beat mine adversary Verse 27. My body My body of sinne in the whole man not mine outward man only If we finde the devil practising upon the flesh the way is not to revile the devil but to beat the flesh A castaway Cast out of heaven as they were out of the fencing-schools that were either crosse or cowardly CHAP. X. Verse 1. I would not that ye should HIstoriae sidae monitrices Buchole saith one There is very good use to be made of other mens examples Historia hath it's name saith Plato of stopping the flux of errours and evil manners For muta to nomine de to Fabula narratur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Crat. What better effects sinne hath produced in some man it may in any man Lege igitur historiam ne sias historia Verse 2. And were all baptized And yet were rooted out and rejected Baptisme saveth not the putting away of the filth of the flesh but c. 1 Pet. 3.21 Verse 3. And did all eat They fed upon Sacraments and yet died in Gods displeasure The carcase of the Sacrament cannot give life but the soul of it which is the thing represented Verse 4. The same spirituall drink Here was no dry communion That spirituall rock that followed them The waters of the rock See Psa 195 41 Deut 9 21. the vertue and benefit went along with them so should the efficacy of the Lords Supper with us We should walk in the strength of it as Eliah did of his cake Verse 5. They were overthrown They died with the Sacramentall meat in their mouths our priviledges excuse us not but aggravate our enormities Verse 6. Were our examples Worthily are they made examples that will not take them Alterius perditio tua sit cautiâ— The destruction of others should be a terrour to us that we may wash our feet in the bloud of the wicked Psal 52.6 It is a just presage and desert of ruine not to be warned As they also lusted As at Kibroth hattaavah where by a hasty testament they bequeathed a new name to the place of their buriall Verse 7. And rose up to play Now if they were so cheared and strengthened by these murthering morsels should not we be made active and abundant in Gods Word by the dainties of Gods Table Knew stub on Com. 7 Verse 8. And fell in one day The Apostle instead of the cloke of heat of youth puts upon fornication a bloudy cloke bathed in the bloud of twenty three thousand Three and twenty thousand Moses mentions 24000. whereof one thousand were the chief Princes the others inferiours provoked to sin by their example But why doth the Apostle insist in the speciall punishment of the people Jun paral lib. 2. p. 37. To shew saith learned Junius how frigid and insufficient their excuse is that pretend for their sins the examples of their superiours Verse 9. Neither let us tempt By provoking him to jealousie as vers 22. especially by Idolatry that Land-desolating sinne Verse 10. As some of them also viz. Numb 14. And God said Amen to it vers 28. May he not justly say the same to our detestable God-damn-me's As truly as I live saith the Lord as ye have spoken in mine eares so will I do to you Verse 11. For our admonition God hangs up some as it were in gibbets for publike exâ—mple See ver 6. Vpon whom the ends c. These then are the last and worst daies the very lees and dregs of time Now the worse the times are the better we should be and the rather because an end of all things is at hand Verse 12. That thinks he stands If he do but think so if he be no more then a seemer he will fall at length into hell mouth A man may live by a form but he cannot die by a forme Therefore rather seeke to be good then seem to be so Verse 13. But such as is common Such as is humane i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either such as is incident to men as men Job 5 6. Or such as men may well bear without buckling under it Or such as comes from men not from devils Ye wrestle against flesh and bloud c. Or you are yet only allured to idolatry not forced by persecution You gratifie your idolatrous acquaintance with your presence at their Idol feasts you are tempted and soone taken But God is faithfull When Mr Latimer stood at the stake Act. and Mon. fol. 1579. and the tormentours about to set fire to him and Ridley he lifted up his eyes toward heaven with an amiable and comfortable countenance saying these words Fidelis est Deus c. Ridley also at the stake with a wonderous cheatfull look ran to Latimer embraced and kisted and as they that stood near reported Ibid. 1605. comforted him saying Be of good heart brother God will either asswage the fury of the flame or else will strengthen us to abide it But will with the temptation He proportioneth the burden to the back and the stroke to the strength of him that beareth it I thank God said Mr Bradford my common disease which was a rheum with a feeblenesse of stomach doth lesse trouble me then when I was out of prison which doth teach me the mercifull providence of God toward me Ibid. 1459. Verse 14. Flee from Idolatry He calleth their sitting at the Idols-feasts though without intent of honouring the Idol by the name of Idolatry because 1. Hereby they yeelded a tacite consent to that sinne 2. Petty matters pave a causey for the greater Verse 13. I speak as to wise men i. e. Well skilled in the doctrine of the Sacraments from one of which I am about to argue Piscator after
Greek imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrais ut Exod. 8.14 Cartwright Whereupon an Expositour noteth Ordinatim res in Ecclesia faciendae Order must be observed in the Church CHAP. XV. Verse 1. And wherein ye stand A Military term as Martyr noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan overthroweth the faith of some 2 Tim. 2.18 and by this very engine wherewith he assaulted these Corinthians ib. So that the Apostle was fain to make Apology v. 19. to make a barricado Verse 2. By which also ye are saved Eternall life is potentially in the word as the harvest is potentially in the seed or as the tree is in the kernell or sience Jam. 1.21 If ye keep in memory Helimiteth the promise of salvation to the condition of keeping in memory what they had heard Tantum didicimus quantum meminimus said Socrates Many have memories like nets that let go the fair water retain the filth only or like sives that keep the chaff let go the corn If God come to search them with a candle what shall he finde but old songs old wrongs c. not a promise or any sword of God hid there for things of that nature they are like Sabinus in Seneca that never in all his life could remember those three names of Homer Vlisses and Achilles But the soul should be as an holy Arke the memory like the pot of Mannah preserving holy truths Verse 3. First of all Christ is to be preached with the first as being the prora puppis of mans happinesse Joh. 16.14 It is the office of the holy Ghost to take of Christs excellencies and hold them out to the world What then should Ministers the mouth of the holy Ghost do rather Verse 4. According to the Scriptures Which both fore-shewed and fore-shadowed it in Adams waking Isaac's reviving as it were from the dead Josephs abasement and advancement Samsons breaking the bars and bearing away the gates of Gaza Davids being drawn out of the deep Daniels out of the den Ieremies out of the dungeon Ionas out of the belly of hell Mat. 12.39 c. Verse 5. Seen of Cephas Adam died and we hear no more of him But Christ shew'd himself after death in six severall apparitions for our confirmation Verse 6. Above five hundred The number of beleevers then were greater then some would gather out of Act. 1.15 Those 120 may seem to have been Chieftains such as that any one of them might have been thought meet to succeed Iudas in his Apostleship Verse 7. Seen of Iames This is not mentioned in the Gospel as neither that of Peter v. 5 Verse 8. One born out of due time Quasi malo astro abortus adversante natura coactus One that deserved to be rejected as that forlorn Infant Ezek. 16.4 5. Verse 9. I am the least of the Apostles Not come to my just bignesse as one born out of due time and not without violence Not meet to be called True humility as true balm ever sinkes to the bottom of the water when pride like oil ever swims on the top Verse 10. I laboured more abundantly See 2 Cor. 12.23 Rom. 15.19 George Eagles Martyr in Q. Maries daies for his great pains in travelling from place to place to confirm the brethren was sirnamed Act. and Mon. fol. 1823. Trudge over the world Might not St Paul have been fitly so sirnamed Not I but the grace of God So those good servants Luke 19.16 Not we but thy talents have gained other five and other two c. Let God have the entire praise of all our good Verse 11. So we preach and so ye beleeved A happy compliance when the hearers affections and endeavours doe answer the affections and endeavours of the preacher as here and at Ephesus Act. 20 31-37 When people deliver themselves up to the forme of doctrine Rom. 6.17 and are cast into the mould of the Word Verse 12. No resurrection More then that of regeneration Math. 19.28 that estate of the Gospel called a new heaven and a new earth 2 Pet. 3.13 the world to come Heb. 2.5 that resurrection already past ◠Tim. 2.18 that first resurrection Revel 20.5 Verse 13. Then is not Christ risen But of Christs resurrection there were many both living and dead Witnesses as the earth-quake empty grave stone rolled away cloathes wrapt up c. Verse 14. Then is our preaching vain Never was there any such imposture put upon the world as Christianity if Christ be yet in the grave Verse 15. False witnesses of God For they might safely say with Ieremy Lord if we be deceived thou hast deceived us Verse 16. Then is not Christ raised And so Gods decree is cassated Act. 13.33 with Psal 2.7 Verse 17. Ye are yet in your sins Rom. 4.25 If he had not been let out of prison our debt had remained upon us But God sent his Angel to roul away the stone as the Judge sends an officer to fetch one out of prison and to release him And this is the strength of our Saviours reason Ioh. 16.10 The Spirit shall convince the world of righteousnesse that I am Jehovah their righteousnesse because I go to the Father which I could not have done unlesse you were acquitted of all your sins Verse 18. A sleep in Christ The Germanes call the Church-yard Godsaker because the bodies are sowed therein to be raised again The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleeping-houses The Hebrews call the grave Bothchaijm the house of the living Iob cals it the Congregation-house of all living Job 30.23 As the Apostle cals heaven the Congregation-house of the first-born Heb. 12.23 Verse 19. Most miserable Because none out of hell ever suffered more then the Saints have done Verse 20. The first fruits c. As in the first-fruits offered to God the Jews were assured of Gods blessing on the whole harvest so by the resurrection of Christ our resurrection is ensured Verse 21. By man came also c. Gods justice would be satisfied in the same nature that had sinned Verse 22. Shall all be made alive The Saints shall be raised by vertue of the union with Christ to glory the wicked shall be dragged to his tribunall by his Almighty power as a Judge to be tumbled thence into hell-torment Verse 13. At his coming As in the mean time their very dust is precious the dead bodies consumed are not so destroied but that there is a substance preserved by a secret influence proceeding from Christ as a head Hence they are said to be dead in Christ who by rotting refineth them Verse 24. Delivered up the Kingdome Not his essentiall kingdome as God but his oeconomicall as Mediatour Verse 25. Till he hath put And after too but 1. Without adversaries 2. Without any outward means and ordinances Verse 26. That shall be destroied It is already to the Saints swallowed up in victory so that they may say to it as Jacob did to Esau Surely
I have seen thy face as the face of God This Esau death meets a member of Christ with kisses instead of frowns and guards him home as he did Jacob to his fathers house Verse 27. All things under his feet This Psal 8 7 8. spoken of man in generall is properly applied to the man Christ Jesus in whom also it extendeth to the Saints who are therefore more glorious then heaven earth or any creature and shall have power over all Rev. 2.26 Verse 28. That God may be all in all Till sin and death be abolished we have no accesse to God but by Christ But after that all enemies be trod under foot then shall we have an immediate union with God yet so as that this shall be the proper and everlasting praise of Christ that he is the procurer of that union Cameron de Eccles Verse 29. Which are baptized c. The severall senses that are set upon this Text. See in Beza Piscator but especially our new Annotations upon the Bible Verse 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenae In jeopardy every hour Carrying our lives in our hands as both the Hebrews and Greeks phrase it Verse 31. By our rejoycing i. e. By our infirmities afflictions wherein he so much glorieth 2 Cor. 11. and 12. as an old souldier doth of his scars As if the Apostle should say I appeal to all those miseries that I have suffered amongst you for a testimony Verse 32. If after the manner c. Paul sought with beasts at Ephesus after the manner of men that is say some the men of Ephesus fought with him after the manner of beasts Others more probably understand it literally If after the manner of men Beza Sclatter that is as men use to do to shew their valour he meaneth those Bâ—stiaâ—ij among the Romans I have been cast to the beasts Chrisostom Ambros and have either overcome them as Lysimachus did the lion or have been spared by them as corpora sanctorum Martyrum tangere multoties refugiebant bestiae saith the Historian what advantageth it me c. And this later sense is a stronger argument of the resurrection Let us eat and drink An ill inference of men of corrupt mindes and destitute of the truth Chrysostome saith There were a sort of such in his time as said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anâ—â—â—â—on Give me to day and take thou tomorrow And have not we those that say Let us be merry while we may we shall never be younger Ede bibe lude post mortem nulla vâ—luptas It was wisely done of the Romans to banish Alaecus and Philiscus a couple of swinish Epicures lest they should by their evil communication and conversation corrupt others Aelian l. 9. Verse 33. Evil communication Evil words are not winde as most imagine but the devils drivell that leaves a foul stain upon the speaker and oft sets the like upon the hearer Shun obscene borborology saith one and unsavoury speeches thou losest so much of thine honesty and piety as thou admittest evil into thy tongue Verse 34. Awake to righteousnesse Go forth and shake your selves as Samson did out of that dead lethargy whereinto sin hath cast you your enemies are upon you and you fast asleep the while I speak this to your shame Ignorance is a blushfull sin Are ye also ignorant said Christ to his Apostles q. d. that 's an arrant shame indeed The Scripture sets such below the Oxe and the Asse Verse 35. But some man will say Some Epicure will object and say How can these things be A privatione ad habitum non datur regressus See the Note on Act. 17.18 Verse 36. Thou fool A hard knot must have a hard wedge a dead heart a rousing reproof He confutes Atheists from the course of nature which they ascribe so much unto Verse 37. And that which thou sowest This is an answer to the Epicures second demand vers 35. with what body do they come with a dead diseased rotten body c No no saith the Apostle Sin only is rotted with it's concomitancies infirmities but the rotting of the body is but as the rotting of corn under the clod that it may arise incorruptible Or as the melting of an old piece of plate in the fire to bring it out of a better fashion Verse 38. But God giveth it a body Deus naturae vires vices ita moderatur c. saith one God so orders all that nothing is done without him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Hebrew word that signifieth an ear of corn doth also signifie a word because every field of corn is a book of Gods praise every land a leaf every leaf a verse every ear a word every corn of wheat a letter to expresse the power and goodnes of God Verse 39. All flesh is not the same This is another answer to the Epicure who might haply reply and say If mans flesh when rotted shall revive why not likewise the flesh of other creatures The Apostle answereth All flesh is not the same c. Mans flesh only is informed by a reasonable and immortall soul not so the flesh of other creatures And hence the difference Verse 40. There are also coelestiall Stars and spirits the inhabitants of that other heaven I finde saith a Divine like one another Meteors and fowls in as many varieties as there are severall creatures Why Is it because man for whose sake they were made delights in variety God in constancy Or is it because that in these God may shew his own skill and their imperfection The glory of the terrestriall The glory of our terrestriall bodies shall at the resurrection be celestiall they shall be more like spirits then bodies so clear and transparent saith Aquinas that all the veins humours nerves and bowels shall be seen as in a glasse they shall be conformed to the glorified body of Christ as to the standard Verse 41. One star differeth c. The morning-star is said to cast a shadow with it's shine Canst thou binde the sweet influences of the seven starres Job 38.31 Whose work is to bring the Spring and which like seven sisters or lovers as the word signifies are joyned together in one fair constellation Or lose the bands of Orion The star that brings winter and bindes the earth with frost and cold Canst thou bring forth Mazzaroth the Southern constellations Or canst thou guide Arcturus with his sonnes that is the Northern stars those store-houses of Gods good treasure which he openeth to our profit Deut. 28.12 Verse 42. So also is the resurrection Whether there are degrees of glory as it seems probable so we shall certainly know when we come to heaven Three glimpses of the bodies glory were seen in Moses his face in Christs transfiguration and in Stephens countenance Verse 43. It is raised in power The resurrection will cure all infirmities At Stratford-bow were burned in Queen
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
Barnabas and as those would have done Paul Act. 21.12 Verse 14. That they walked not Ministers must both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divide the word rightly and foot it uprightly I said to Peter be fore them all The fault was publike the reproof must be according 1 Tim. 5.20 In the year 1159. lived Ioannes Sarisburiensis Prae ens prae erter pontificem redarguit Renius in hist Pont. who both reproved the Pope to his face and also wrote his Polycraticon wherein he freely scourgeth the Popish Clergy Why compellest thou c. Peters example was a compulsion The company we keep compell us to doe as they doe Verse 15. We who are Jews The Apostle proceedeth in his speech to the Jews at Antioch And not sinners of the Gentiles Because under the Covenant of Grace Their sinnes and iniquities will I remember no more Verse 16. Knowing Here 's more then an implicite faith or a conjecturall confidence Verse 17. Bâ—â— if whiles we seek This is the same in sense with Rom. 3.31 If we should argue from mercy to liberty from free justification to lewd and loose conversation would not all the world cry shame on us I reade of a monster who that night that his Prince pardoned and released him got out and slew him This was Michael Balbus who slew the Emperour Leo Armenius Is it possible that any should offer to do so to Christ Verse 18. For if I build again As I should if I should license any man to sin because justified by faith Christ came by water as well as by bloud he justifies none but whom he also sanctifies Verse 19. Am dead to the Law I. e. Am freed from the curse rigour and irritation of the Law Or am freed from sin as Rom. 6.7 Verse 20. Christ liveth in me Luthers Motto was Vivit Christus Christ liveth and if he were not alive Ioh. Manl. loc com pag. 419. Ps l. 18. I would not with to live one hour longer Let the Lord live saith David Yea let him live in me saith Paul Let him act me let him think in me desire pray do all in me Lord saith Nazianzen I am an instrument for thee to touch Christ dwels in that heart most largely that hath emptied it self of it self The Israelites felt not the sweetnesse of Manna till they had spent the flesh-pots and other provisions of Aegypt And gave himself for me True faith individuateth Christ and appropriateth him to a mans self This is the pith and power of particular faith Mistris Lewis the Martyr being set upon by Satan a little afore she suffered was much comforted and helped by this text Act. and Mon. fol. 1826. Verse 21. I doe not frustrate viz. By seeking to be justified by the Law Ambrose tenders it Non sum ingratus gratiae Dei I am not ungratefull to grace of God I do not repudiate cassate nullifie it Dead in vain Because he attains not his end in dying which was not only to leave us a patern of patience as Anabaptists hold but to merit for us remission of sins and imputation of his righteousnes for our justification CHAP. III. Verse 1. O foolish Galatians THose that are sick of a Lethargy must have double the quantity of physick given them that other men have in other diseases These Galatians were in a spirituall lethargy and are therefore thus sharply rebuked that they might be sound in the faith Tâ—t 1.13 Who hath bewitched you Or Bemisted you and dazeled your eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veâ—v Pun lib. 7. cap. 2. The word properly signifies to overlook as they call it or to kill with the eyes by casting out venemous beams as the Basilisk and as witches are said to do Hath been evidently set forth As a remedy by looking whereon ye might have been cured or kept from that bewitching by the eye like as the stung Israclites were healed by looking on the brazen serpent Crucified amongst you In the evidence of the doctrine of Christ crucified and in the administration of the Lords Supper that lively picture of Christ on the crosse Verse 2. Or by the hearing of faith The Manna of the spirit comes down from heaven in the dews of the Ministery of the Gospel If our eyes see not our teachers Nâ—nb 11.9 1 Pet 1.23 we cannot expect to hear the voice behinde us Isa 30.20 21. Verse 3. Are ye so foolish Those then that have the spirit may play the fools in some particulars Those that are recovered of a phrensie have yet some mad fits sometimes Made perfect by the flesh As Nebuchadnezzars image whose golden head ended in dirty feet Verse 4. If it be in vain q. d. It is not in vain God keepeth the feet of the Saints that they cannot altogether loose the things they have wrought they cannot fall below his supporting grace the Lord puts under his hand Psal 37. Yet it cannot be denied that an hypocrite may suffer and all in vain 1 Cor. 13.3 as did Alexander the Copper-smith who was near unto Martyrdome Act. 19.34 See the Note on 1 Cor. 13.3 Verse 5. Or by the hearing of faith Faith and so life is let into the soul by the sense of hearing Isa 55.3 to crosse the devil who by the same door brought death into the world Verse 6. It was accounted to him This the Papists jearingly call a putative righteousnes The Jews also deride it and say That every fox shall yeeld his own skin to the flaer See Rom. 4.9 11 12. Verse 7. The same are children c. And heirs together with him of the world Rom. 4. which is theirs in right though detained a while from them by the Amorites till their sins be full Verse 8. And the Scripture fore-seeing The Scripture therefore is not a bruit dead things as the Jesuites blaspheme Greg in Reg. 3. Excellently spake he who called the Scripture Cor animam Dei the heart and soul of God Preached the Gospel There is Gospel therefore in the old Testament In thee shall all Nations See my Note on Gen. 12.3 All Nations shall be blessed i. e. justified by faith Verse 9. Are blessed c. For they only are blessed whose sins are remitted Psal 32.1 O the blessednesses of that man saith the Psalmist Verse 10. Are under the curse Aut faciendum aut patiendum He that will not have the direction of the law must have the correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That continueth not in all Deut. 27.26 Heb. Shall stand firm as a four-square stone Verse 11. Shall live by faith As being justified by faith See the Note on Rom. 1.17 Verse 12. And the law is not of faith Because it promiseth not life to those that will be justified by faith but requireth works Verse 13. Christ hath redeemed us As man he bought us as God he redeemed us saith Hierome For to redeem is properly to buy some things back
9. The mystery of his will That is the Gospel a mystery both to men 1 Cor. 2.8 and Angels Ephes 3.10 Verse 10. That in the dispensation God is the best oeconomick his house is exactly ordered for matter of good husbandry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gather together in one Gr. Recapitulate reduce all to a head recollect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both which are in heaven The crowned Saints and perhaps the glorious Angels who according to some Divines being in themselves changeable creatures and therefore called Shinan that is mutable Psal 68.17 receive confirmation by Christ so that they cannot leave their first station as did the apostate Angels Others think that the Angels stand not by means of Christs mediation but of Gods eternall election and are therefore called the elect Angels Verse 11. We have obtained inheritance Or we are taken into the Church as Magistrates were by lot into their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On we are made Gods inheritance as Deut. 32.9 It imports our free and unexpected vocation After the counsell of his own will God doth all by counsell and ever hath a reason of his will which though we see not for present we shall at last day Mean-while submit Verse 12. Who first trusted It is a singular honour to be first in so good a matter Hope is here put for faith whereof it is both the daughter and the nurse Verse 13. After that ye beleeved They 1. Heard 2. Beleeved 3. Were sealed i. e. full assured Assurance is Gods seal faith is our seal God honours our sealing to his truth by his sealing by his spirit We yeeld first the consent and assent of faith and then God puts his seal to the contract There must be the bargain before the earnest Verse 14. Which is the earnest Not the pawn but the earnest Quia pignus redditur arrha retinetur saith Hierome A pawn is to be returned again but an earnest is part of the whole sum and assures it We here have eternall life 1. In praetio 2. In promisso 3. In primitijs Verse 15. Your faith in the Lord Jesus Love is the fruit of faith therefore the Apostles pray for increase of faith that they might be able seven times a day to forgive an offending brother Luk. 17.5 See the Note there Verse 16. Making mention of you Whether a Minister shall do more good to others by his praiers or preaching I will not determine saith a grave Divine but he shall certainly by his praiers reap more comfort to himself Verse 17. Saints progr by D. Tailour The Spirit of wisdome and revelation So called because he revealeth unto us Gods depths and reads us his riddles 1 Cor. 2. He illightens both the organ and object he anoints the eyes with eye-salve and gives both sight and light Verse 18. The glory of his inheritance The glory of heaven is unconceivable Revel 21. search is made thorow all the bowels of the earth for something to shadow it by No naturall knowledge can be had of the third heaven nor any help by humane arts as Aristotle acknowledgeth The glory thereof is fitter to be believed then possible to be discoursed Verse 19. De â—ulo text 99 And what is the exceeding Here is a most emphaticall heap of most divine and significant words to expresse that which can never sufficiently be conceived or uttered A six fold gradation the Apostle useth to shew what a power God puts forth in working the grace of faith Indeed this power is secret and like that of the heavens upon our bodies which saith one is as strong as that of physick c. Yet so sweet and so secretly insinuating it self with the principles of nature that as for the conveyance of it it is insensible and hardly differenced from that of the principles of nature in us Therefore the Apostle praieth for these Ephesians here that their eyes may be enlightned to see the power that wrought in them c. Verse 20. Which he wrought in Christ God puts forth the same almighty power in quickning the heart by faith that he did in raising up his Son Christ from the dead It must needs then be more then a morall swasion that he useth Christ wrought the Centurions faith as God he wondered at it as man God wrought and man marvelled he did both to teach us where to bestow our wonder Verse 21. Far above all principality Quantum inter stellas luna minores Oh doe but think with thy self saith one though it far passe the reach of any mortall thought what an infinite inexplicable happinesse it will be to look for ever upon the glorious body of Jesus Christ shining with incomprehensible beauty and to consider that even every vein of that blessed body bled to bring thee to heaven and that it being with such excesse of glory hypostatically united to the second person in Trinity hath honoured and advanced thy nature above the brightest Cherub Verse 22. To be the head over all things That is All persons all the elect as Gal. 3.22 Christ is head over Angels too but in another sense then over the Church viz. 1. As God he giveth them whatsoever they are or have 2. As Mediatour also he maketh use of their service for the safety and salvation of the Church They holy Angels are great friends to the Church but not members of it For Christ took not on him the nature of Angels but the seed of Abraham Heb. 2.16 Besides he sanctified his Church and washed it with his bloud Ephes 5.26 But this he did not for the Angels c. See the Note on vers 10. Verse 23. The fulnesse of him That is of Christ who having voluntarily subjected himself to be our head accounts not himself compleat without his members In which respect we have the honour of making Christ perfect as the members doe the body CHAP. II. Verse 1. Who were dead NAturall men are living carcases walking sepulchres of themselves In most families it is as once it was in Aegypt Exod. 12.30 No house wherein there is not one nay many dead corpses Verse 2. Wherein ye walked Hence Act 14.16 Sinne is called a way but it leads to the chambers of death According to the course of this world The mundaneity or worldlinesse of the world as the Syriack rendreth it which is wholly set upon wickednesse as Aaron saith of his worldings Exod. 32.22 and takes no care for the world to come According to the Prince c. The devil by whom wicked men are acted and agitated Gratian was out in saying That Satan is called Prince of the world as a King of Onesse or as the Cardinall of Ravenna only by derision Evil men set him up for their Soveraign and are wholly at his beck and obedience The spirit that now worketh As a Smith worketh in his forge an Artificer in his shop Verse 3. Among whom also we all c. Let the best look
have a disciplinary knowledge of Christ that is by hear-say as a blinde man hath of colours not an intuitive i.e. per speciem propriam c. Verse 11. I might attain to the resurrection That is by a metonymy of the subject for the adjunct that perfection of holinesse that accompanieth the estate of the resurrection True grace never aims at a pitch but aspireth to perfection It is a low and unworthy strain in some to labour after no more grace then will keep life and soul together that is soul and hell asunder as one speaketh But that man for heaven and heaven for him that â—ets up for his mark the resurrection of the dead Verse 12. But I follow after Gr. I persecute I follow hot-foot with utmost eagernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this then he signifieth how greedily and uncessantly he pursued after the perfect knowledge of Christ having it as it were in chase D. Airy and resolved not to rest till he had attained unto it Well might Chrysostome call S. Paul an insatiable greedy devouring worshipper of God Verse 13. I count not my self Si dixisti satiâ— est periisti Satiety is a dangerous disease and the next step to a declension The Eagles embleme is sublimiùs the Suns celeriùs Psal 19.3 the wheats perfectiùs Mar 4.28 Ezekiels profundiùs Chap 47. 4. Christs superiùs Luk. 14 10. and Pauls ulteriùs Reaching forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proâ—o quasi praeâ—iâ—â—ti corpore â—erri ad scopum Bâ—zâ— Straining and stretching out head and hands and whole body to lay hold on the mark or price proposed A manifest metaphor from runners in a race Verse 14. I presse toward c. The Ark of the Covenant was but a cubit and a half high â—â— so were likewise the wheels of the caldron Now we know that a cubit and a half is but an unperfect measure which shews saith one that no man in this life is perfectly perfect Lee us strive to perfection as Paul did and then Columel Summum culmen affectantes satis honesti vel in secundo fastigio conspiciemur Verse 15. As many as be perfect Comparatively or conceitedly so God shall reveal Severall measures of knowledge and holinesse are given to the Saints at severall times We are narrow-mouthed vessels and cannot receive all at once Whether I go thou canst not follow me now but thou shalt follow me afterwards Joh. 13.36 See the Notes there Verse 16. Let us walk by the same rule To wit of the Word and then you may say Lord if I be deceived thou hast deceived me Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be followers together of me Longum iter per pracepta brevius per exempla Every thing in a Minister should be exemplary We must propound to our selves the highest pitch and the best paterns of perfection Verse 18. Lorâ—â— in Act 22.19 And now tell you weeping Non tam atramento quà m lachrymis chartas inficiâ—bat Paulus Paul was a man of many tears Verse 19. Whose God is their belly A scavenger whose living is to empty is to be preferred befor him that liveth but to fill privies as they do that make their gut their God that dung-hill Deity Such an one was that Pamphagus Nabal Dives and others that digested in hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt mâ—nâ—cipes 〈…〉 Siâ— reddâ—t Piscator what they are on earth Verse 20. For our conversation Our civil conversation or Our Burgesseship whiles we live by heavens laws and go about our earthly businâ—sses with heavenly mindes This a carnall man cannot skill of A Fly cannot make that of a flower that a Bee can do There is a generation whose names are written in the earth these make earth their throne heaven their footâ—â—ool Jer. 17.13 and are loth to die because they have treasurâ—s in the field Jer. 41.8 But the Saints though their commoration be on earth yet their conversation is in heaven as the pearl grows in the sea but shines as the sky Verse 21. Like unto his glorious body Which is the Standard See the Notes on 1 Cor. 15. CHAP. IV. Verse 1. Dearly Beloved and longed for VVHat heart-melting language is here Ministers must wone had for Christ and speak fair if they will speak to purpose Though I might be much bold in Christ to enjoyn thee yet for loves sake I rather beseech thee Philem 8.9 How oft are men fain to sue for that which is their own and how heart-glad if by fair entreaties they can gather up their debts Verse 2. I beseech Euodias A couple of disagreeing sisters whom the Apostle seeketh to reconcâ—le and it was a wonder if they could resist his rhetorike Hei mihi quivâ—s alâ—cubi reâ—â—rirc non posâ—â—â— c. O that I could but once finde you together once said Austin of the differences between Hiâ—rome and Ruffinus I would fall down at your feet with much love and many tears I would beseech you for your selves and one another and for weak Christians sake who are offended thereat you would not suffer these dissensions to spread c. Verse 3. And I intreat thee also All men should contribute their help to the composing of differences and bring their buckets as it were to quench this unnaturall fire when once kindled Verse 4. Rejoyce in the Lord That is the true and only joy said Mr Philpoâ— the Martyr Act. and Mon. fol 1â— 6â— which is conceived not of the creature but of the Creatour to this all other joyes being compared are but mournings all delights sorrows all beauty filth c. Other joy besides this may wet the mouth but not warm the heart smooth the brow but not fill the brest And again I say rejoyce No duty almost more pressed in both Testaments then this of rejoycing in the Lord. It is no lesse a sinne not to rejoyce then not to repent Verse 5. Let your moderation Or equality such as was that of David Psal 26.12 The scales of his minde hung equall giving him liberty in all occurrences to enjoy himself All immoderations are enemies to heâ—â—th Hippocrates so they are also to the quietnesse of the minde Against these as against poisons there be two kindes of antidotes praier and patience the one hot the other cold the one quenching the other quickning The word here used by the Apostle properly signifieth moderation in law-businesses or in laying claim to a mans own right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 c. lib. 5 cap. 10. Summâ—◠〈◊〉 summa iâ—â—uria the preferring of equity before extremity as holding utmost right to be utmost wrong Austin tels us That is was grown to a Proverb among his Countrey-men Vt habeas quietum tempus perde aliquid For a quiet life part with some part of thy right as Abraham did Gen. 13.9 The Lord is at hand To right you and recompense you to pay you for all your pains and patience Iudex
pro foribus saith S. James chap. 5.9 Verse 6. In nothing be carefull Or care for nothing viz. with a care of dissidence and distrust See the Note on Mat. 6.25 26 c. Bat in every thing by praier This is the best cure of care Cast thy burden or thy request upon the Lord saith David Pâ— 55.22 and he shall sustain thee Remove thy trouble from thy self to God by vertue of that Writ or Warrant and then all shall be well They looked unto God and were lightned Psal 34 5. Luther in a certain Epistle of his to Melancthon complaineth thus Ego certè oro pro te doleo te pertinacissimam curarum hirudinem meas preces sic irritas facere I pray for thee but to no purpose so long as thou givest so much way to carking cares Supplication with thankâ—sgiving We should come to pray with our thanks in our hands standing ready with it as Josephs brethren stood with their present Gen. 43.25 In the old Law what speciall request soever they had to make or what sacrifice soever to offer they were commanded still to come with their peace-offerings Praier goes up without incense when without thankfulnesse The Church ascends daily to her beloved Christ in these pillars of smoke Cant. 3.6 for she knows that unthankfulnesse hindreth much the restfull successe of praier Verse 7. Shall keep your hearts Keep as with a guard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as in a garâ—son Solomons bed was not so well guarded with his threescore valiant men all holding swords Cant. 3.7.8 as each good Christian is by the power of God without him and the peace of God within him This peace like Davids harp drives away the evil spirit of cares and fears It soon husheth all God can soon raise up in his an army of powerfull thoughts and meditations so as their very inward tranquillity arising from the testimony of a good conscience called here Their mindes and the sweet Sabbath of spirit the composednesse of their affections called here Their hearts can make and keep them secure and sound yea bring aid when they are close besieged by sin and Satan Verse 8. Whatsoever things are true This is that little Bible as the eleventh to the Hebrewes is by one fitly called A little Book of Martyrs In this one verse is comprised That Totum hominis Eccles 12.13 That Bonum hominis Micah 6 8. For if ye do these things here enjoyned ye shall never fall but go gallantly into heaven as Saint Peter hath it 2 â—et 1.10 11. Verse 9. And â—eard and seen in me Est aliquid quod ix magâ—o viro vol tacente proficias The very sight nay thought of a good man oft doth good Whereas the tongue or heart of a wicked man is little worth Prov. 10.20 If their thoughts and discourses were distilled they are so frothy they would hardly yeeld one drop of true comfort And the God of peace Not only the peace of God as vers 7. Austin somewhere fisheth a mystery out of the word PAX which consisteth of three letters saith he to note the Trinity from whom is all true peace Verse 10. Hath reflourishâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It had deflourished then for a season and withered as an Oak in winter Isa 6.13 and as a Teyl-tree whoâ—e â—ap is in the root The best tree may have a fit of barrennesse So may the best men suffer some decaies for a sâ—asonâ— the spirituall life may â—unne all to the heart as a people conquered in the field runs to the Castle Howbeit as Euâ—ychus his life was in him still and he revived though he seemed to be dead and as trees in the spring grow green again So do the relapsed Saints Verse 11. In respect of want The wicked in the fulnesse of his sufficiency is in straits Job 20.22 Contrariwise the godly man in the midst of his straits is in a sufficiency He hath all things as having the haver of all things For I have learned In Christs school for Nature teacheth no such lesson Optat ephippia bos piger optat arare caballus Horat. The labourers were not content with their peny Mat. 20.13 They that have enough to sinke them yet have not enough to satisfie them as a ship may be over-laden with gold and silver even unto sinking and yet have compasse and sides enough to hold ten times more It is God only that fils the heart and maketh a man say truly with Jacob and not fainedly Rabb-li Col li. Gen 13.9 Gen 33.11 as Esau I have enough my brother Esau had a deale but Jacob had All because he had the God of all Verse 12. I know both how c. Sound bodies can bear sudden alterations of heat and cold So cannot distempered bodies Both how to be abased So Chilo one of the seven Wisemen of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lâ—ert said to his brother who took it ill that he was not chosen to be one of the Judges I know how to be injuriously dealt with but I hardly believe him Socrates also could tell Archelaus Arrian apud Stobâ—um that offered him large revenues My minde and mine estate are matches But flesh and bloud could never carry him so far for all his saying so It is God alone that fashioneth a mans heart to his estate Psal 33.15 as a suit of clothes is fitted to the body I am instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am initiated I am a young schollar newly entered in this high point of heavenly learning To suffer want Either patiently to wait for what I desire or contentedly to want what God denieth Verse 13. I can dos all things A Christian walks about the world like a conquerour having power given him over all Cyrus Major Revel 2.26 27. It was a vain brag of that Heathen Prince that caused it to be engraven upon his Tomb-stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian I could do all things None can say so but the man in Christ Verse 14. Ye have well done For hereby as you have sealed up your love to me and ingaged me to pray for you as for Onesiphorus 2 Tim 1.18 So you have gotten a good testimony to your selves that ye are members of Christs mysticall body The tongue is farre enough from the toe the heel from the head yet when the toe or heel is hurt the rest of the members sympathizâ— and seek help for it So here Verse 15. But ye only One poor Philippian shamed a hundred rich close-fisted Corinthians Araunah gave like a King 2 Samuel 24.23 and is therefore crowned and chronicled Zechary 9 7. Ekron shall be as the Jâ—busite that is Tâ—cmâ—l as this famous Jâ—busite Araunah that parted with his free-hold for pious uses Verse 16. Ye sent once and again Charities fountain runs fresh More perennis aquae and is never dried up The liberall man deviseth liberall things and holdeth that only his
him all things consist They would soon fall asunder had nor Christ undertaken to uphold the shattered condition thereof by the word of his power Verse 18. And he is the head See the Note on Ephesians 1.22 Verse 19. In him should all fulâ—esse In a vessel or treasury an emptinesse may follow a fulnesse not so here See the Note on Joh. 1.14 Verse 20. To reconcile all things That is all the Saints who are worth all better then all more worth then a world of wicked men Heb. 11.38 The Jews have a saying That those seventy souls that went with Jacob into Egypt were as much as all the seventy Nations in the world What account God maketh of them in comparison of of others See Isa 43.3 4. Verse 21. Enemies in your minde Haters of God Rom. 1.30 and so God slaiers 1 Ioh. 3.15 Omne peccatum est Deicidium Verse 22. To present you holy and unblameable By his righteousnesse imputed and imparted though most interpreters expound this text of sanctification and not of justification or future perfection Verse 23. Grounded and setled When faith bears fruit upward it will take root downward and make a man as a tree by the rivers side and not as the chaffe in the fanne Psal 1.3 4. or as the boat without ballast Preached to every creature That is to every reasonable creature mar 16.15 Though to many we preach to no more purpose then Bâ—de did when he preached to an heap of stones these are unreasonable creatures 2 Thess 3.2 Verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vicissim â—ur um impleo And fill up that which is behinde Christ suffered much for Paul it is but meet therefore that Paul should suffer somewhat for Christ All our troubles are but the slivers and chips as it were of his crosse When the Jews offered our Saviour gall and vineger he tasted it but would not drink He left the rest for his Church and they must pledge him not to expiate sin but for their triall and exercise For his bodies sake For the confirmation of mens mindes in the truth of the Gospel Verse 25. According to the dispensation What a horrid blasphemy therefore is that of the Jesu tes who stick not to tell the people in their pulpits That S. Paul was not secure of his preaching but by conference with S. Peter nor that he durst publish his Epistles Spec â—urop till S. Peter had allowed them Verse 26. But now is made manifest God hath now opened his whole heart to his Saints See the Note on Rom. 16.25 and on Mat. 4.16 Verse 27. The hope of glory All the Saints are said to worship in the altar Revel 11.3 because they place all their hope of life in Christs death alone Verse 28. Whom we preach Ministers do not only preach of Christ but preach Christ that is they give what they speak of As the Manna came down in the dew se doth the spirit in the Ministery of the Gospel Verse 29. I also labour striving Labour to lassitude strive even to an agony Good Ministers are great pains-takers and God that helped the Levites to bear the Ark 1 Chron. 15.26 will help his servants by his spirit working in them with power CHAP. II. Verse 1. For I would that ye knew LIttle do most men know what uncessant care and pains their faithfull Ministers take for their souls health But we would they should know it and know those that labour among them and are over them in the Lord and to esteem them very highly in love for their works sake 1 Thess 5.12 13. Verse 2. That their hearts may be comforted Ministers are sonnes of consolation whiles by them God maketh the heart to hear of joy and gladnesse Ps 51.8 and createth the fruit of their lips peace â—eace c. Isa 57.19 Being knit together No such comfort upon the earth as in the communion of Saints it differeth from the happinesse of heaven but in degrees only Of the full assurance of understanding Such as was that of S. Luke chap. 1.3 See the Note there Verse 3. In whom are hid What so great a maker is it then if we be obscured and our good parts not so noticed Pers Vsque adeone scire tuum nihil est c Christ was content his treasures should be hid In maxima sui mole se minimùm ostendunt stellae All the treasures of wisdome Out of Christ then there is no true wisdome or solid comfort to be found The depth faith It is not in me and the sea saith It is not ith me Job 28.14 The worlds wizards cannot help us to it Ier. 8.9 Nescio quomodò imbecillior est medicina quam morbus saith Cicero concerning all Philosophicall comforts The medicine is too weak for the disease Verse 4. With entising words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With probable and persuasible speeches It is not safe for simple men to hear heretikes for though they may think themselves able enough to answer them yet they have a notable faculty of perswading the credulous and lesse cautelous The Valentinian-hererikes had an art to perswade before they taught Tertull. The locusts have faces like women In the year 497. Pope Anastasius second seeking to reduce the heretike Acacius was seduced by him Verse 5. Your ordâ—r and the stâ—dfâ—stnâ—sse Faith and order that is doctrine and discipline faith one These two make the Church fair as the Moon clear as the Sun and terrible as an army with banners Cant 6 10. The stedfastnesse of your faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. The firmament of your faith As in the first creation so in the new creature there is first the light of knowledge Secondly The firmament of faith Thirdly Repentant tears and worthy fruits as sea 's and trees c. Verse 6. So Walk ye in him Continue well affected as ye were at your first conversion fall not from your own stedfastnesse 2 Pet. 3.17 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 naturall strength abated Verse 7. Abounding therein with thanksgiving Thankfulfulnesse for smaller measures of grace gets more Essicacissimum genus est rogandi gratias agere Plin. Panegyr Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest any man spoil you A Metaphor either from sheep stealers or plunderers Seducers plunder men of their precious souls They take them prisoners 2 Tim. 3.6 They make merchandize of them 2 Pet. 2.3 or bring them into bondage smiting them on the face 2 Cor. 11.20 I brough Philosophy In the year of Christ 230. the Artemonites a certain kinde of heretikes corrupted Scripture out of Aristotle and Theophrastus turning all into Questions as afterwards the Schoolmen also did that evil generation of dung-hill Divines as one calleth them Tertullian not unfiâ—ly faith That the Philosophers were the Patriarchs of
and raiment are types of thy perishing also faith a Divine Verse 23. And neglecting of the body Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not sparing of it as the old and new Baalites Those Flagellantes And those also amongst us good otherwise that pinch their bodies too much with penury or excessive fasting are blame-worthy The body is the souls servant and that it may be Par negotio neither supra not infranegorium it must have due honour and nourishment CHAP. III. Verse 1. If ye then be risen with Christ ASyeprefe le to be Chip 2.12 Seâ—â— those things c. As Christ risen spake and did only the things pâ—â—aining to the Kingdom of God Act. 1.3 and waited alway for his exaltation into heaven There should be continuall ascensions in our hearts Tremâ—l the Church is compared to pillars of smoke Elationibus sumi Cant. 3.6 as having her affections thoughts desires upward heavenward Verse 2. Set your affection on things Things above out-last the daies of heaven and run parallel with the life of God and line of eternity Things on earth are mutable and momentary subject to vanity and violence when we grasp them most greedily we embrace nothing but smoke which wrings tears from our eyes and vanishâ—th into nothing And not on things on earth Set not thine heart upon the asses said Samuel to Saul â—ith the desire of all Israel is thee So set not your affections on out ward things â—ith better things abide you It is not for you to be fishing for gudgeons but for towns forts and castles said Clâ—â—paâ—ra to M. Antony So neither is it for such as hope for heaven to be taken up about trifles as Domitian spent his time in catching shes and Artaxerxes in making hafts for knives There is a generation of Torrigenâ— fratres whose names are written in the â—arth Ier. 17 13. called the inhabitants of the earth Revâ—l 12.12 in opposition to the Saints and heirs of heavâ—n These may with the Athâ—ians give for their badge the Grashopper which is bred liveth and dieth in the same ground and though the hath wings yet slieth not sometimes she hoppeth upwards a little but salleth to the ground again So here Verse 3. For ye are dâ—ad Crucified to the world as Paul Gal. 6.14 weaned as a childe from the breâ—â—s or rather botches of the world as David Pt. 131.1 Dead also in regard of dady miseries Isa 26.19 1 Cor. 15.31 And your list is hid As the pearl is hid till the shell be broken Verse 4. Then shall we appear What then do we loading our selves with thick clay or moiling our selves here as much worms Verse 5. Mortifie therefore Sin hath a strong heart and will not be done to death but with much ado Peccata sapè raduntur sed non eradicantur Something is done about sins little against them as artificiall juglers seem to wound themselves but do not or as plaiers seem to thrust themselves thorow their bodies but the sword passeth only thorow their clothes Covetousnesse Which is idolatry For it robs God of his slower his trust and draws a man away from all the Commandments Ps 119.36 See the Note on Eph. 5 5. Verse 6. On the children of disobedience Unperswadable uncounsellable persons that regard not good courses or discourses Verse 7. When ye lived in them Mans life is a walk and each action a step either to heaven or hell Verse 8. Filthy communication The devils drivell See the Note on Eph. 5.4 Verse 9. Lie not one to another No not in jest lest ye go to hell in earnest See the Note on Eph. 4.25 Verse 10. After the image If morall vertue could be beheld with mortall eyes faith the Philosopher it would stir up wonderfull loves of it self How much more would the image of God in the hearts of his people See the Note on Eph 4.24 Verse 11. Christ is all and in all Not only in the hearts of men but in all things else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender This second Adam hath filled all things again neither is there any thing else required to justification and salvation Verse 12. As the elect of God holy and beloved Therefore holy because elect and therefore beloved because holy as Gods name is holy and therefore reverend Ps 111.9 God chose his for his love and now loves them for his choice Bowels of mercies Draw out thy soul as well as thy sheaf to the hungry Isa 58.10 Steep thy thoughts in the mercies of God saith one and they will die thine as the die-fat doth the cloth Verse 13. If a man have a quarrell Occasions will be given Prov. 19.11 and offences will fall out Now it is the glory of a man to passe over a transgression See 1 Sam. 10.27 And to forgive where there is just cause of complaint If no quarrell no quarrell no thank Verse 14. The bond of perfectnesse Or the couple the juncture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tie as the curtains of the Tabernacle were joyned by loops so are all true Christians by love Verse 15. And let the peace of God rule Sit certaminis Moderator let it rule after the manner of a Moderatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an umpire Let it over-see and over-rule in all your personall discords Or as others sense it let it carry away the prize or distribute the garlands And be ye thankefull Arhor â—onoreiur cujvs nos umbra ruetur sc To those that are courteous and beneficiall to you Ingratum dixeris omnia dixeris Lycurgus would make no law against unthankfulnesse because he could not think there could be any such evil committed If there be any sin in the world against the holy Ghost said Queen Elizabeth in a letter to Henry 4 of France Camderâ— it is ingratitude This saith one is a monster in nature a solecisme in good manners a paradox in divinity Ventus uâ—â—rs exiâ—ans a parching winde to damme up the fountain of divine and humane favours Verse 16. Dwell in you richly Indwell in you as an ingraffed word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporated into your souls so concocted and digested by you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that you turn it in succum sanguinem into a part of your selves This is your riches and thus David reckons of his wealth Ps 119.31 Teaching and admonishing one another It is rightly observed by a late reverend Writer D. Sibbs on Cant. 5. That although we know that which we ask of others as well as they do yet good speeches will draw us to know it better by giving occasion to speak more of it wherewith the Spirit works more effectually and imprints it deeper so that it shall be a more rooted knowledge then before For that doth good that is graciously known and that is graciously known that the Spirit seals upon our fouls In Psalms and hymns Dinnius Papists forbid people to sing Psalms
and permit only Quiristers to sing lest the musick should be marred But the Apostle biddeth every Saint to sing And Nicephoriâ—s writeth Hist Eccles l. 3. sap 37. that the Christians of his time even as they travelled and journeyed were wont to sing Psalms Tatianus also faith That every age and order among the Christians were Christan Philosophers yea that the very virgins and maids as they sat at their work in wool were wont to speak of Gods Word With grace in your heart This is the best tune to any Psalm Verse 17. Do all in the Name By the warrant of his word and with an aim to his glory Verse 18. Wives submit your selves Inferiours are ordered before superiours to teach them to do duty before they expect it Love descendeth duty ascendeth In the Lord Though the husbands will be crooked so it be not wicked the wives will is not straight in Gods sight if not pliable to his Sed liberum arbitrium pro quo tantopcrè contenditur viri amiserunt uxores arripuerunt faith an Authour Verse 19. Husbands love your wives He faith not Rule ever them Subdue them if they will not submit but love them and so win them to your will make their yoke as easie as may be for they stand on even ground with you as yoke-fellows though they draw on the left side Yet is she thy companion and the Wise of thy covenant Mal. 2.14 He therefore that is free may frame his choice to his minde but he that hath chosen must frame his heart to his choice Vxorem vir amato marito pareat uxor Conjugis illa sui cor caput ille suae And be not bitter against them Nothing akin to Nabal to those Caldeans a bitter and furious Nation or to that star Rev. 8.11 called worm wood that imbittered the third part of the waters The Heathen when they sacrificed at their marriage-feasts Plut. praec cojug used to cast the gall of the beast sacrificed out of doors Verse 20. In all things Vultu saepè laeditur pietas See the Note on Eph. 6.1 Verse 21. Provoke not your children See the Note on Ephes 6.4 Lest they be discouraged Dispirited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thorow despondency grow desperate in their resolutions Verse 22. Not with eye-service See the Note on Ephes 6.5 6. Fearing God That hath power to cast body and soul to hell Fear him more then you do your masters that have power over the flesh only Verse 23. Do it heartily as to the Lord This is to make a vertue of necessity whiles in serving men we serve the Lord Christ going about our earthly businesses with heavenly mindes with not only an habituall but an actuall intention as much as may be of glorifying God in all Verse 24. Thereward of inheritance And so be made of servants sons whose it is to inherit For ye serve the Lord Christ Whiles godlines runneth thorow your whole lives as the woof doth thorow the web and you seek to approve your selves to Christ in all your actions and emploiments Verse 25. But he that doth Wrong Be it but by not doing right to poor servants which in those daies were bond slâ—ves Note here saith an Interpreter the Apostles candour he was not of the â—umour of Lawyers that seldome speak much but for great men or when they may have great gifts c. CHAP. IV. Verse 1. That which is just and equall SEe they must both to the well chusing and the well using of their servants Ye also have a master Eccl. 5 8. There be higher then they and wherein they deal proudly God is above them Exod. 18.11 Verse 2. Continue in praier Constant and instant in it wait upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay all aside for it as the word signifieth Act. 6.2 while praier stands still the trade of godlinesse stands still And watch in the same Against dulnesse of spirit drowsinesse of body satanicall suggestions secular distractions c. With thanksgiving Have your thanks ready for you are sure to speed Verse 3. Withall praying also for us See the Note on Eph. 6.19 By the word a door is opened into heaven Verse 4. As I ought to speak As every sound is not musick so neither is every pulpit-discourse a Sermon Verse 5. Walk in wisdom Neither giving offence carelesly nor taking offence causâ—esly Redeeming the time Opportunities are headlong and must be timously laid hold on or all 's lost See the Note on Eph. 5.16 It is said of Hooper the Martyr that he was spare of diet sparer of words and sparest of time Act. and Mon. fol. 1366. Ibid 1â—74 Ibid 1457. Latimeâ— rose usually at two of the clock in a morning to his study Bradford slept not commonly above four hours in the night and in his bed till sleep came his book went not out of his hand He counted that hour not well spent wherein he did not some good either with his pen tongue or study These Worthies well weighed what a modern Writer hath well observed That they that lose time are the greatest losers and wastfullest Prodigals For of all other possessions two may be had together but two moments of time much lesse two opportunities of time cannot be possest together Verse 6. Seasoned with sale Of mortification and discretion even our common communication must be so seasoned as we pouder most those meats that be most apt to putrifie and as upon our uncomely parts we put the more comelinesse Verse 7. All my state shall Tychicus See the Note on Eph. 6.21 Verse 8. And comfort your hearts See the Note on Eph. 6.22 Verse 9. With Onesimus a faith full Once unprofitable but now profitable faithfull and beloved Philosophia non 〈…〉 â—ed abscondâ—t DE Elta jejun cap. 12. Plato went thrice to Sicily to convert Dionysius and lost his labour Polemo of a drunkard by hearing Xenocrates became a Philosopher But Ambrose faith well of him Siresipuit à vino fâ—it semper tamen temulentus sacrilegio If he repented of his drunkennesse yet he continued drunk with superstition Pauls convert proved better a faithfull preacher and a beloved brother Verse 10 Marcus sisters son to Barnabas Hence Barnabas stood so stiff for him against Paul his faithfull fellow traveller Act. 15.37 See the Note there Naturall affection swaies over much with some good men as it did with Eli and perhaps with Samuel 1 Sam. 8.1 3. Verse 11. These only are my fellow-workers S. Paul complains of fickle and false friends that forsook him in his distresse as Demas 2 Tim. 4 16. 2 Tim. 4.0 that like Jobs friends proved miserable comforters and as the brooks of Tema which in a moisture swell in a drought fail Or as the river Novanus in Lombardy that at every Mid-summer Solstice swâ—lleâ—h and runneth over the banks but in mid-winter is clean dry Howbeit Marcus Aristarchus Onesimus Onesiphorus and some few others stuck to him
very 6. Gravity is such an Elixar as by contraction if there be any disposition of goodnesse in the same mettall it will render it of the property So that Deacons wives cannot be otherwise then grave and gracious having such husbands as is above described Verse 12. Husbands of one wife c. See the Notes on Verse 2. and 4. Verse 13. A good degree Or a fair step to a higher order i. e. to a Bishoprike or Presbytership And great boldnesse in the saith The peace of a good conscience and the plerophory of faith This those that are faithfull in the Ministery shall be sure of the former preferment they may possibly fail of Verse 14. Hoping to come unto thee And to be an eye-witnesse of thy diligence whereof I doubt not joying in the mean while and beholding your order and the stedfastnes of your saith in Christ Col. 2 5. Verse 15. In the house of God See here the dignity of the Church and the duty of Ministers which is to be faithfull as stewards in all Gods house But what mean the Papists so to cry up the Church even above the Scriptures as the Councel of Basil did by their Cardinal Cusanus in answer to the Hussites nay above Christ himself as Hosius and others Can they mean honestly quoth that Martyr A â—â—and Mon. fol. 1478. that make so much of the wife and so little of the husband â— Bastard children are all for their mother and are called by her name c. Verse 16. And without controversie Learned Cameron beginneth this verse at those words before The pillar and ground of truth and confessedly great is that mystery of godlinesse God manifested in the flesh Câ—mer de eccl p. 278. c. It being a usuall form of speech among the Jews as he proveth out of Maimonides to preface these very words The pillar and ground of truth to any speciall doctrine touching religion God manifested Out of the bosome of his father out of the womb of his mother out of the types of the law c. CHAP. IIII. Verse 1. Speaketh expressely VErbis non disertis solùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed exertis Abroad and aloud that it may be heard all the Church over Some shall depart from the faith As did the ancient heretikes the Papists in whom all the old heretikes seem to have fled and hid themselves and the present prodigious Sectaries with their opinionum portenta our modern Antitrinitarians Arrians Antiscripturiâ—s Anabaptists c. Doctrine of devils Vented by Satans emissaries and instruments About the time of Pope Hildebrand letters were disperst up and down that were said to be sent from hell wherein the devil gives great thanks to the Popish Clergy for the great multitudes of fouls that by their seductions came thronging to hell more then ever in any age before Mat. Paâ— iâ— Hist an Dom. 1072. Verse 2. Speaking lies in hypocrisie It was grown to a common Proverb A Frier a lier One of them undertook to shew a feather of the wing of the Angel Gabriel The Pope to honour and encourage Tyrone the Rebel sent him but who will believe it a plume of Phoenix feathers The poor people are perswaded to believe that the thunder of the Popes Excommunication bath so blasted the English heretikes that their faces are grown all black and ugly as devils their eyes and looks gastly their breaths noisome and pestilent c. that they are grown barbarous and eat children blaspheme God and all his Saints c. Having their consciences seared There 's more hope of a sore then of a seared conscience a dead and dedolent disposition Ephes 4. a heart that hath contracted a kinde of hoof Verse 3. Forbidding to marry Papists forbid some to marry at any time as the Clergy all at some times and that not as a precept of conveniency but necessity and holinesse In Anselms time cursed Sodomitry and adultery passed free without punishment where godly matrimony could finde no mercy Act. and Mon. fol. 1061. Ibid. 790 The Cardinal of Cremona after his stout replying in the Councel of London against the married estate of Priests was shamefully taken the night following with a notable harlot They hold that it is far better for a Priest to keep many whores then to have a wife This say they is the heresie of the Nicolaiâ—ns To abstain from meants As the Papists superstitiously do upon certain daies when to eat an egge is punished with imprisonment c. Qui autem to tam diem Dominicam vacat temulentiae scortu aleae audit bellow homo Schol. in epist ad episc Basil saith Erasmus But he that spends the whole Lords-day in drinking dicing and drabbing is let go son a good-fellow Which God hath created He made the grasse before he made the beasts and the beasts before man that all might have food convenient for them Verse 4. If it be received with thankesgiving Whilest we tast the sweetnesse of the Creatour in the creature and are stirted up thereby to praise his name Doves at every grain they pick look upwards as giving thanks The Elephant is said to turn up towards heaven the first sprig or branch that he seedeth on c. Birds chirp and sing to their maker Verse 5. By the Word Of permission Act. 10.15 and of promise a new right purchased by Christ c. And praier For his leave and blessing that staffe of bread c. This is to eat to the Lord Rom. 14.6 to imitate Christ Mat. 14. Paul Act. 27 35. Samuel 1 Sam. 9.13 Verse 6. Nourished up in the Words Such are fittest to be made Ministers as have been well bred and inured to the reading of the Scriptures as have sucked in holy learning together with their mothers milk Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make a fair excuse But refuse Gr. Shift them off set them by say thou art not at leasure to attend to them hast no time to lose upon them Poter as has horas non perdidisse said Pliny to his nephew You might have found you somewhat else to do Exercise thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Te nuduÌ„ exerce Lay aside thine upper garments as runners and wrestlers use to doe and bestirre thee lustily See Heb. 12.1 Verse 8. For bodily exercise presiteth little Somewhat it doth if rightly used toward the strengthening of the body preserving of the health subduing of the slesh c. But godlinesse is profitable to all things Plutarch The Bâ—bylonians are said to make 360. severall commodities of the Palm tree but there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand benefits to be got by godlines Godly persons are said in Latine Deum colere because they are sure by sowing to the Spirit to reap of the Spirit life everlasting Gal. 6.8 Besides that in this world they shall obtain joy and gladnesse outward and inward comforts but sorrow and sighing shall
sirnamed Stator saith it was Quia ejus bene ficio stant omnia because all things are upheld by him How much better may this be said of Christ Sin had hurled confusion over the world which would have fallen about Adams ears saith one had not Christ undertaken the shattered condition thereof to uphold it He keeps the world together as the hoops do the barrell Purged our sins By his merit and spirit Verse 4. Better then the Angels Therefore is his doctrine the Gospel with more heed to be heard then the law ordained by Angels in the hand of a Mediatour that is Mases Gal. 3.19 Verse 5. This day Either the day of eternity and so it is meant of Christs eternall generation or else the fulnesse of time wherein God brought his first begotten into the world and mightily declared him to be the on of God by the resurrection from the dead Act. 1.33 Rom. 1 4. Verse 6. And let all the Angels of God The manhood of it self could not be thus adored because it is a creature Phil 2.8 but as it is received into unity of person with the Deity and hath a partner-agency therewith according to its measure in the work of redemption and mediation Verse 7. A flame of fire Hence they are called Seraphims because they flame like heavenly Salamanders in the fire of pure and perfect love to God and his people And Cherubims from their winged swiftnesse swift they are as the winde which may seem to be the sense of this text compared with Psal 104.4 5. Verse 8. Thy throne ô God is forever Christ is God then as is here set forth by many arguments God hath laid help in one that is mighty I and the Father am one Verse 9. Hath anointed thee This imports two things 1. Ordination to his office and so the Godhead also of Christ was anointed 2. Qualification for it and so the manhood only And as the holy oil was compounded of divers spices so was Christ filled with all gifts and graces Act. 10.38 but especially with wisdome as a Prophet holinesse as a Priest and power as a King Verse 10. The Works of thy bands Psal 8.3 they are called the works of Gods fingers artificially elaborated that heaven of heavens especially whole artificer and workman is God Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11.10 The Apostle there intimates that it is cÌ„uriously and cunningly contrived Verse 11. They shall perish The visible heavens are defiled with mans sin and shall therefore be purged by the last fire as the vessels that held the sin offering were to passe the fire They shall all wax old See the Note on Rom. 8.22 Verse 12. But thou art the same As in effence so in will and counsel Repentance with man is the changing of his will Repentance with God is the willing of a change Mutatio rei non Dei effectus non affictus facti non confily Verse 13. Sit on my right-hand As mine equall in honour and power Verse 14. Sent forth to minister c. The Saints are the Spouse the bride yea the members of Christ and so in nearer union then Angels or any creature This the devil envied and fell from his station CHAP. II. Verse 1. We should let them slip OR Run out as water runs thorow a riven vessel The word mingled with saith in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 16.14 must be care fully kept and it will safely keep us Prov. 6.20 22. Some render it Nequando prater fluamus lest we passe by the things we have heard as a river swiftly passeth by the side of a City as the fashion of this world passeth a way as a picture drawn upon the ice soon vanisheth c. Verse 2. For if the Word c. Moses-law Gal. 3 19. Was stedfast Ratified with this sanction Aut faciendum aut patiendum either do it or die And every transgression and disobedience that is every commission and omission Verse 3. If we neglect He saith not If we reject renounce persecute but if we neglect let slip shift off as the word is Heb. 12.25 and as those reâ—nsant guests did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22. say we rather with Samuel Speak Lord for thy servant heareth And with that Dutch Divine Veniat veniat verbum Domini submittemus illi sexconta si nobis essent colla Let the Lord utter his minde and he shall have ready obedience whatever come of it So great salvation The doctrine of the Gospel that grace of God that bringeth salvation Tit. 2.11 I am fully perswaded saith a late learned light of our Church that in these daies of grace D. Preston the Lord is much more quick and peremptory in rejecting men the time is shorter he will not wait so long as he was wont to do The ground is How shall we escape if we neglect c Verse 4. And with divers miracles Whereby as by the wings of the winde the doctrine of the Gospel was divulged at first But he that now requireth a miracle is himself a miracle The establishing of the present reformation is and will be that miracle which we are in these times to look for It is that which the former age had despaired of the present admireth and the future shall stand amazed at Verse 5. For unto the Angels c. The Jews as they had embraced the Pythagorean transanimation Mat 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. so the Platonike opinion of Angels moving the heavens and ordering the world whom therefore they worshipped intruding into those things whereof there was no found either proof or profit Colos 2.18 The Angels say Proculus the Platonist and Plutarch are messengers that carry Gods minde to men and mens requests to God But who told them all this Egregie dicis sed quomodo probas said Aristotle of Moses may we better say of these bold affirmers Verse 6. But one in a certain place The full sense is Accommodatio est facitis ad personam Christi si interpretes non vellent esse nimli inge niofi Amel. in Psal 8 5. Paulisper But he hath subjected it to Christ as David testified Psal 8 4 5. where whatsoever is spoken to man is here applied to the man Christ Jesus and so is proper to the Saints by vertue of their union with Christ In which respect they are more glorious then heaven Angels or any creature Verse 7. A little lower Or For a little While viz. Ab utero ad urnam from the womb to the tomb from his birth to his buriall from his abasement to his advancement And didst sit him over the works Lions hate apes but fear men whereof no other probable reason can be given but this here in the text insomuch as the most timorous men dare kick and beat the hugest elephants Verse 8. Vnder his feet It is not said Vnder his hands but under his feet 1. That he may trample
heavens That is then the Angels those heavenly Courtiers Dan. 10.13 Verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who needeth not daily Or On a certain day of the year sc at the feast of the expâ—ations Levit. 16.29 See Heb. 1.1 First for brown sins Else how could he stand before God for others The Priests therefore had their laver wherein to wash before they offered any mans sacrifice The brazen Altar stood without the incense-altar of gold within the Sanctuary to signifie that our own lusts must be sacrificed ere we take upon us to pray for our selves or others David observeth this method Psal 25. Psal 51. He first gets pardon for himself and then makes request for Sion Verse 28. For the law maketh As if the Apostle should say Shall I summe up and shut up all in a word The law maketh men high Perists which have infiâ—mity c. Dull scholars must have it over and over Seneca Nunquam satis dicitur quod nunquam sat is discitur CHAP. VIII Verse 1. Who is set on the right-hand ANd is therefore a King as well as a Priest as was Melchisedech Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Minister of the sanctuary Or A publike officer an Agent for the Saints about holy things Which the Lord pitched Christs body was conceived in the Virgins womb not by humane generation but by divine operation See Chap. 9.11 Joh. 1.14 He was the stone cut out of the mountains without hands Dan. 2. Cant. 2.1 The rose of Sharon that grows without mans care Verse 3. Somewhat also to offâ—r To wit His own body An offering and a sacrifice to God for a sweet smelling savour Ephes 5.2 By Mount Olivet stood the garden of Gethsemane where Christ was taken and led into the City through the Sheep-gate to be offered up like an innocent sheep on the altar of his crosse for the sins of his people Verse 4. He should not be a Priest Because not of the tribe of Levi whose Priesthood lasted to long as Christ lived on earth and was done away by his death Verse 5. Of heavenly things So he calleth the mystery of Christ shewed hereby to Moses in the Mount and shadowed out to the people by the services of the Tabernacle Verse 6. Of a better Covenant Or rather Tâ—stament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven being conveied to the elect by legacy It is part of Gods testament to write his laws in our hearts c. All that he requires of us is to take hold of this Covenant to receive his gift go righteousnesse to take all Christ c. and this also he hath promised to cause us to do ver 10. Isa 56. Rom 5. Verse 7. had been faultlesse Such as had not been weak and unprofitable Chap 7.18 See the Note there If the people could have performed it and have been perfected by it Verse 8. For finding fault with them Or Finding fault with it that is with the Covenant he saith to them Behold the daies c. So Junius readeth and senseth it Verse 9. The Covenant that I made He meaneth not here the Covenant of grace made with Abraham but circumcsion the legall ceremonies and services that burden which neither they not their fathers could bear When I took them by the hand Teaching them to go taking them by the arms Hos 11.3 keeping their feet â— Sam. 29. and leading them thorow the deep as a horse in the wildernes than they should not stumble Isa 63.13 And I regarded them not Heb. Although I was an husband unto them q.d. Yet neverthelesse they forsook the guide of their youth and forgat the Covenant of their God Jer. 31.32 Pro. 2.17 Verse 10. I Will put my laws c. Gods Covenant is to write his laws and promises in his people mindes so that they shall have the knowledge of them And in their hearts So that they shall have the comfort feeling and fruition of them Verse 11. And they shall not teach The full performance of this promise is reserved to the life to come when we shall need no ordinances but shall be all taught of God Verse 12. I will be mercifull I will be propitious thorow Christ the propitiation for our sins 1 Joh. 2.2 Will I remember no more Daniel comin by Trussell Nihil oblivisci solet praeter injurias said Cicero of Caesar He was wont to forget nothing but shrewd turns And of our Henry the sixth it is storied that he was of that happy memory that he never forgat any thing but injury Let us but remember our sins with grief and God will forget them Let us see them to confession and we shall never see them to our confusion He is a forgiving God Nehem. 9.31 None like him for that Micah 7.18 He doth it naturally Exod. 34.6 Abundantly Isa 55.7 Constantly Psal 130.4 Job 1.27 Mal. 3.6 Verse 13. He hath made the first old He hath antiquated and abolished it This the Apostle often inculcates because the Jews went about to establish their own righteousnesse and it is a piece of popery naturall to us all to think to go to heaven by our good meanings and good doings Is ready to vanish away So is the old man in Gods people that 's their comfort CHAP. IX Verse 1. Then verily the first Covenant HEre the Apostle proveth what he had propounded Chap. 8. vers 5. that his assertion might be sound such as cannot be condemned Tit. 2.8 Ordinances Gr. Justifications viz. Ceremoniall rituall typicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A worldly Sanctuary i.c. Terrene and shadowy opposed to true and heavenly Verse 2. The first wherein was c. He speaks nothing of he outer court as not pertinent to his present purpose But there was both in the Tabernacle and Temple the Holy of Holies the Sanctuary and the Court of the people Answerable whereunto are in man The spirit soul and body 1 Thess 3.23 And as the cloud 1 King 8.10 11 filled first the most holy place and then the holy and then the outer Court so doth the holy Ghost renue the spirit of our miâ—des and then our wills and affections and then the our ward man Verse 3. And after the second veyl This was not of any hard debarâ—ing matter but easily penetrable then and now also rent by Christ to shew our easie accesse to God with confidence by the faith of him Eph. 3.11 Verse 4. The golden Censer Or the Altar of incense which though it belonged to the most holy place yet was placed without the veil Exod. 30 6 c. that it might be of daily use the sweet incense offered thereon easily piercing thorow the veil and filling the most holy with it's savour Wherein was the golden pot c In or near to the Ark of the Covenant was this golden pot of Manna and Aarons rod and the Tables of the Testament and the propitiatory or covering and a
crown of gold round about it To insinuate thus much saith one that we must be like the Ark of the Covenant being builded and reared up still toward the mark not only when the Lord seedeth us with the sweet Manna of his mercy but also when he afflicteth us with the sharp rod of his correction and alwaies keep the Tables of the Testament which are the Commandments that by saith in Christ who is the propitiation for our sins we may obtain the golden crown of eternall life Verse 5. And over it the Cherubims The Ark covering the Law within it the Mercy-feat upon it and over them two Cherubims covering one another All these set forth Christ covering the curses of the Law in whom is the ground of all mercy which things the Angels desire to pry into as into the patern of Gods unsearchable wisdome and goodnesse Verse 6. Were thus ordained Gr. Prepared sitted finished by the hand of the artificer and therefore called worldly in a good sense ver I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. For the errours Cr. The not knowings of the people Those errours that they could not help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet must else have answered for Ignorat sanè improbus omnis saith Aristotle Ignorance is the source of all sin the very well-spring from which all wickednesse doth wooze and issue What will not an ignorant man doe who knows not but he may doe any thing The dark places of the earth are full of the habitations of emâ—lâ—y Psal 74.12 Christ therefore expiated the ignorances of his people Verse 8. The way into the holiâ—st That is into heaven typified thereby Was not yet made manifest In regard of performance and that evidence of saith and doctrine that is held forth under the Gospel The mystery of Christ was manifested piece meal and parcel-wiâ—e Heb. 11. Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which was a figure Gr. A Parable that is such a from of service as intimated some greater matter then to the sense appeared and called upon the people to look thorow the type to the truth of things thorow the history to the mystery Verse 10 Till the time of reformation Gr. Of direction or correction that is Evangelicall and spirituall worshâ—p that shall take place in the Church till the times of the restitution of all things shall come at the last day Act. 3.21 Verse 11. Of good things to come i.e. Of spirituals that were expected as things to come when Christ came with a Cornu-copia a horn of salvation in his hand The Latines call prosperous things Res sioundâ—s things to come A more perfect tabernacle i. e. His humane nature not made with hands 107 of this building that is not by the power of nature by the ordinary course of generation Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither by the bloud of calves As the Leviticall high Priest did ver 7. Having oâ—tained Gr. Having found See Rom. 4.1 The Latines also use invenire for acquirere to finde for to obtain See also Mat. 16.25 Christ overcame by suffering and by his own bloud purchased his Church as an Acheldama or field of bloud Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—or itâ—lu ciny cat carb nâ—s extiâ—â— perâ—nsti sunt The ashes of an heiser Gr. Ashis and cinders mâ—xt together as a monument of Christs most base and ut most afflâ—ctions and of our justification and sanctification thorow faith in his name Sprinkling the unclean With an hysop-bunch to note That none can have comfort either by the merit or spirit of Christ without true mortification Verse 14. By the eternall spirit That is By his deity called the Spirit of holinesse Rom. 1.4 and the spirit 1 Tim. 3.16 that gave both value and vertue to his death both to satisfie and to sactifie Purge your conscience This is that eternall redemption vers 12. From dead Works The most specious performances of unregeneraoe persons are but dead works because they proceed not from a principle of life and have death for their wages Rom 6. A will written with a dead mans had can hold no law God will be served like himself Verse 15. For the redemption Here he sheweth the reasons why it was needfull that Christ should enter by his own bloud verse 12. scil to expiate our sinnes and to possesse us of heaven Verse 16. For where a testament is See the Note on Chap. 8.6 Here the testatour is Christ heirs the Saints legacies the gifts of the spirit Executour the holy Ghost wintnesses Apostles Martyrs c. Verse 17. Whiles the Testatour liveth For it is in his power to alter it at his pleasure as reason requireth Our Henry the second first crowned and then cast off his eldest son Henry not suffering him to be what himself had made him Verse 18. Was dedicated Or initiated to holy use Levit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16.15 16. Verse 19. He took the bloud See Exod 24 8. And sprinkled both the book which as it seemeth was laid on the Altar to be sanctified thereby the very book of cod is sprinkled with the bould of Christ that it may be opened and of use to the faithsull Verse 20. Saying This is the bloud c. A tropicall and sacramentall expression whereunto our Saviour seemeth to allude in those words of his This Cup is the new testament in my bloud c. The Sacraments of the old testament had a resemblance unto the New but that was for works of the Law this is for remission of fins Verse 21. He sprinkled with bloud This sprinkling had a fore-shadowing of sprinkling of the bloud of Jesus Christ 1 Peter 1.2 Isaiah 52.15 by his finger that is by his Spirit Luke 11.20 with Matthew 12.28 Verse 22. Purged With bloud Which yet of it self impureth and fouleth Verse 23. But the heavenly things Those spirituall good things set forth by the types of the Law Or the Church under the Gospel called Ierusalem that is above c. Verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To appear in the presence As a Lawyer appears for his client opens the case pleads the cause and it is carried Verse 25. Not that he should offer As Popish Masse-mongers will have it Eamus ad communâ—m errorem said Domitius Calderinus to his friends when they perswaded him to goe to Masse Anno Domini 1442. Let us go to the common errour Verse 26. To put away sin To abrogate it Heb. 1.18 to binde it in a bundle seal it up in a bag Dan. 9.24 cast it behinde him as cancelled obligations Mic. 7. blot out the black hand-writing with the red lines of his bloud drawn over it Verse 27. But after this the judgement Every mans deaths-day is his doomsday Many of the Fathers held that mens souls were not judged till the last day Which opinion is as contrary to Purgatory for which Bellarmine alledgeth it as the truth Verse 28. The second time
without sinne Imputed to him as Isa 53.6 2 Cor. 5.21 See the Note there CHAP. X. Verse 1. A shadow of good things c. THat is of Christ saith one When the Sun is behinde the shadow is before when the Sun is before the shadow is behinde So was it in Christ to them of old This Sun was behinde and therefore the Law or shadow was before To us under grace the Sun is before and so now the Ceremonies of the Law these shadows are behinde yea vanished away Verse 2. No more conscience of sin Christ though he took not away death yet he did the sting of death so though he took not away sin yet he did the guilt of sin Verse 3. Made of Anâ— every year A solemn confession of them and what great need they had of a Saviour to expiate them laying their hands on the head of the sacrifice in token that they had in like sort deserved to be destroied Verse 4. Should take away sinnes And so pacifiâ— conscience For sinne is to the conscience as a more to the eye as a dagger to the heart 2 Sam. 24.10 as an adders sting to the flesh Prov. 23.32 Verse 5. But a body hast thou prepared A Metaphor from Mechanicks who do artificially fit one part of their work to another and so finish the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God fitted his Sonnes body to be joyne with the Deity and to be an expiatory sacrifice for sin Verse 6. Thou hast had no pleasure viz. As in the principall service and satisfaction for sin Verse 7. Loe I come As an obedient servant bored thorow the ear Exod. 21. with Psal 40.6 7. Wise and willing to be obsequious Servus â—st nomen officij A servant is the masters instrument and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle wholly at his beck and obedience It is written of me Christ is authour object matter and mark of old and new Testament Therefore if we will profit thereby we must have the eyes of our mindes turned toward Christ as the faces of the Cherubims were toward the Mercy-seat Verse 8. Which are offered by the law To the great cost and charge of the offerers This we are freed from and are required no more then to cover Gods altar with the calves of our lips Verse 9. Loe I come True obedience is prompt and present ready and speedy without shucking and hucking without delaies and consults Ps 119.60 He taketh away the first Clear consequences drawne from Scripture aâ—e sound doctrine Matth. 22.32 See the Note there Verse 10. By the which will That is By the execution of which will by the obedience of Christ to his heavenly Father Verse 11. Take away sin Seperando auâ—erre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vndique tollere sunder it from the soul strike a parting blow betwixt them Verse 12. But this man Opposed to the plurality of Leviticall Priests One sacrifice and once for ever not many and often as they And he sate down when as they stood daily offering often times Note the Antithesis and Christs precellency On the right hand of God Which he could not have done if he had not expiated our sins Ioh. 16.10 Of righteousnesse because I go to my Father He could not have gone to his Father if he had not first fulfilled all â—ighteousnesse and fully acquitted us of all our iniquities Verse 13. Rom. 16. â—0 Expecting till his enemies Admire and imitate his patience The God of peace shall tread Satan and the rest under our feet shortly Verse 14. He hath perfected He would not off the crosse till all was finished Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost also witnesseth viz. By inspiring the Pen-men 2 Tim. 3.16 acting and carrying them into all truth 2 Timothy 1.21 as it were by an holy violence Verse 16. I will put my lawes See the Note on Heb 8.10 Verse 17. Will I remember no more Therefore there needs not any repetition of a sacrifice for sinne in the New Testament Verse 18. When remission of sinne is viz. An Impletory remission as now in the new Testament not a promissory as under the old Verse 19. To enter into the holiest viz. By our praiers which pierce heaven and prevail with God Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recens â—â—â—ctaâ—us By a new Fresh and as effectuall at all times as if Christ were but newly sacrified for us Through the veyl that is his flesh Whereby we come to God dwelling bodily therein Like as where I see the body of a man there I know his soul is also because they are not severed so is it here Verse 21. Over the house of God As Jehojadab was over the temple presided and commanded there 2 King 11.5 All power is given to Christ both in heaven and earth for our behoof and benefit Verse 22. Let us draw near Come for the Master calleth Mark 10.49 With a true heart That is With a heart truly and entirely given up to God uprightly propounding Gods service in praier and that out of a filiall affection delighting to do his will and therefore well content to wait or if God see good to want what it wisheth desirous rather that Gods will be done then our own and that he may be glorified though we be not glorified acknowledging the Kingdome power and glory to be his alone This is a true heart In full assurance of faith Not with a quarter or half-winde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with full assurance such a gale of faith as fils the sails of the soul and makes it set up its top-gallant as it were Having our hearts sprinkled c. Faith ever purgeth upon sin and worketh repentance fâ—oâ— dead works Verse 23. Without wavering Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without tilting or tossing to one side or other This amounts to more then that conjecturall confidence of the Popish dubiâ—â—nâ—â— and that common faith that holds men in suspence and hangs between heaven and earth as a Meteor Verse 24. And let us consider Christians must study one anothers cases the causes and cure of their spirituall distempers sollicitous of their welfare To provoke unto love To whet on as Deut. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen and extiâ—ulate as Prov. 27.17 to rouse and raise up their dull spirits as 2 Pet. 2.13 to set an edge on one another as Bores whet their tusks one against another saith Nazianzen Verse 25. Not for saking Schisme is the very cutting asunder of the veins and arteries of the mysticall body of Christ We may not separate but in case of intollerable persecution heresie idolatry and Antichristianisme The assembling of our selves together In Church-assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christian meetings as ever we look for comfort at the comming of our Lord Jesus Christ and our gathering together the same word as here unto him 2 Thess 2.1 the day whereof approacheth as in this text
Christ will come shortly to see what work we make in this kinde As the manner of some is It was then it was afterwards and is still in these siding and separating times The Donatists made an horrible rent for the life of Ceciliaâ— So did divers other for the pride and profanenesse of Paulus Samosatenus But never was there any schisme so causlesse and senslesse as that of our modern Sectaries Verse 26. For if wo sin wilfully Against the grace of the Gospel despising and despiting it as those that fall into the unpardonable sinne Some good souls by mistakes of this text have been much afflicted as Master John Glover Other odious Apostates have utterly despaired Others of the Ancients have unworthily cashiered this Epistle out of the Canon because of this passage There remaineth no more sacrifice For sins against the law though against knowledge there was an atonement Levis 6.1 though it were for perjury abut for this sin against the Gospel that repudiates the remedy there 's no sacrifice abused mercy turns into fury Verse 27. Fearfull looking for Though judgement be not speedily executed yet it is certainly to be expected Winter never rots in the air or dies in the dams-belly as they say Could but men fore-see what an evil and a bitter thing sin is they durst not but be innocent Verse 28. He that despised i. e. He that with a high hand violated it or fell into any capitall crime and it came to light died without mercy As for those hainous offences that not being discovered and sufficiently proved came not under the Judges cognizance the Lord for the easing of mens consciences and for the saving of their lives appointed they yearly feast of expiations Levit. 16.29 Verse 29. Who hath trodden under â—oot Respecting him no more then the vilest and filthiest dirt in the street or the most abject thing in the world as Ambrose expounds it he disdains to receive benefit by Christs propitiatory and expiatory sacrifice he would not if he might he is so satanized The bloud of the Covenant That is The bloud of Christ whereby the Covenant is sealed the Church purchased the attonement procured and heaven opened for our more happy entrance Where with he was sanctified By externall profession and by participation of the Sacraments An unholy thing Gr. A common profane thing as if it were the bloud of a common thief or unhallowed person yea or of a dead dog In the Passeover they sprinkled the door and lintell with bloud but not the threshold to teach them that they must not tread upon the bloud of Jesus as they do in an high degree that sin against the holy Ghost And hath done despite c. Spitting at him their hellish venome persecuting and blaspheming his immediate effect work and office and this out of desperate malice and desire of revenge without any colour of cause or measure of dislike One that had committed this sin wished that his wife and children and all the world might be damned together with him Verse 30. I will recompence And if God will avenge his elect Luk. 18.7 How much more his Son and his Spirit Verse 31. It is a fearfull thing For who knoweth the power of his anger even according to thy fear is thy wrath Psal 90.11 A melancholy man can fancy vast and terrible fears fire sword racks strappadoes scalding lead boiling pitch running bell-mettle and this to all eternity yet all these are nothing to that wrath of God which none can either avoid or abide Verse 32. But call to remembrance q. d. You cannot utterly fall away as those above-mentioned for as much as you have given good proof already of the reality of your graces After ye were illuminated Till they had a sight of heaven they could not suffer but no sooner out of the water of baptisme but they were presently in the fire of persecution Verse 33. Made a gazing stock Gr. Set upon a theater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it either properly or metaphorically both befell Christians See I Cor 4.9 Ye became companions of them Sympathy hath a strange force as we see in the strings of an instrument â— Sibbâ— which being plaid upon as they say the strings of another instrument are also moved with it After love hath once kindled love then the heart being melted is fit to receive any impression Two spirits warmed with the same heat will easily solder together Verse 34. For ye had compassion Gr. Ye sympathized See the Note on ver 33. And took joyfully The joy of the Lord was their strength as it was theirs Act. 5.41 who took it for a grace to be disgraced for Christ The spoiling of their goods If a Heathen could say when he saw a sudden shipwrack of all his wealth Well fortune I see thou wouldst have me to be a Philosopher should not we when called to quit our moveables say well I see that God would have me to lay up treasure in heaven that is subject neither to vanity nor violence Knowing in your selves Not in others in books c. but in your own experience and apprehension in the workings of your own hearts That ye have in heaven When we lose any thing for God he seals us a bill of exchange of better things of a double return He will recompence our losses as the King of Poland did his noble servant Zelâ—â—slaus having lost his hand in his wars he sent him a golden hand Verse 35. Cast not away your confidence Sith it is your shield and buckler Eph. 6.16 but if battered with temptations beat it out again Demosthenes was branded with the name of 〈◊〉 One that had lost his bucklen Verse 36. For ye have need of patience Whereas they might object But where is this recompence you tell us of Oh saith he You have need of patience to wait Gods time of recompence Good men finde it oft more easie to bear evil then to wait till the promised good be enjoyed The spoiling of their goods required patience but this more then ordinary That after ye have done the will of God viz. By suffering it and long-suffering till he reward it Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yet a little while Tantissùm tantidùm adhuc puâ—iâ—lum A little little little while Gods help seems long because we are short Now the just shall live by faith In the want of feeling he shall rest upon God in the fail of outward comforts as the believing Jews were to do in the Babylonish captivity Habak 2.4 quoted here by the Apostle though with some variation of words But if any man draw back Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steal from his colours run from his Captain revolt from Christ turn renegado relinquishing his religion as did Julian Lucian and other odious Apostates My soul shall have no pleasure Christ hath no delight in dastards turn-coats run-awaies He will not employ them so far as to break a pitcher
or bear a torch Judg. 7.7 Baldwin the French Lawyer that had religionem ephemeram as Beza saith of him Mâ—â—â—h Aâ—aâ— for every day a new religion being constant to none became Dâ—o hominibusque quos toties sese lerat invisut Hated of God and men whom he had so oft mocked Theodorick an Arrian King did exeâ—edingly affect a câ—rtain Deacon although an Orthodox This Deacon thinking to ingratiate Euseb 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 my one expect from him Verse 38. Who draw back unto Apostates have martiall law they run away but into hell mouth A worse condition they cannot lightly chuse unto themselves CHAP. XI Verse 1. Now faith is the substance HAving mentioned the life of faith Chap. 10.38 and the end of faith or the reward of it the salvation of the soul vers 1 Pet. 1.9 39. he now descends to the description of this glorious grace Jam. 2.1 and saith that it is the substance or subsistence or Basis and foundation of things hoped for It is the same that our authour had called confidence chap. 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polybius speaking of Horatius his keeping the field against the enemies forces saith that the enemies more feared his hypostasis the word here used his confident binding upon the victory then his strength The evidence of things c. The Index 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the clear conviction by disputation or by making syllogismes from the word Indeed it is the word to speak properly that is the convincing evidence of things not seen but because the word prositeth not further then it is mingled with faith in the heart therefore that which is due to the word is here ascribed to faith Verse 2. The Elders obtained c. Gr. Were attested unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are here eternalized in this notable Chapter This little book of Martyrs as one fitly calleth it Faith honoureth God and gives him a testimoniall Ioh. 3.33 such as is that Deut. 31.4 God therefore honoureth faith according to â— Sam. 2.30 and gives it his testimoniall as here Verse 3. Through faith we understand It is the nature of faith to believe God upon his bare word and that against sense in things invisible and against reason in things incredible Sense corrects imagination reason corrects sense but faith corrects both Aufer argumenta ubi fides quaeritur Verba philosophorum excludit simplex veritas piscatorum saith Ambrose I believe and that 's enough though I cannot prove principles and fundamentals of faith That the worlds were framed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—â—abrè sacta Were neatly made up By the word of God By that one word of his Fiat let it be so and so By the way take notice that faith here described is taken in a large sense as it hath not the promises only but the whole Word of God for it's object Look how the Israelites with the same eyes and visive faculty wherewith they beheld the sands and mountains did look upon the brazen serpent also but were cured by fastening upon that alone so by the same faith whereby we are justified we understand that the worlds were framed by the word of God and believe all other truths revealed and yet faith as it justifieth looks upon Christ alone not knowing any thing here but Christ and him crucified as is well observed by a learned Divine Were not made of things c. Of any praeexistent matter as Plato held See my Notes on Gen. 1.1 Verse 4. A more excellent sacrifice Good actions and good aims make a man good in the sight of God Cain may offer as well as Abel Doeg may set his foot as far within the Sanctuary as David the Pharisee as the Publican but with different successe God testifying of his gifts By fire from heaven or some other visible expression of his gracious acceptation whereby Abels faith was confirmed touching life and salvation in Christ Being dead yet speaketh Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is yet spoken of Being registred for the first Martyr in the Old Testament as Stephen was in the New and as Mr Rogers was here in the Marian persecution Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith Enoch was translated Or carried from one place to another He changed his place but not his company for he still walked with God as in earth so in heaven That he should not see death The Arabick version addeth He was translated into paradise where a plentifull amends was made him for that which he wanted of the daies of the years of the lives of his fathers in the daies of their pilgrimage Gen. 47.9 And was not found And yet the Lord killed him not as the Chaldee hath Gen. 5.24 but took him up in a whirlwinde say the Hebrew Doctours as Elias was That he pleased God He walked with God in all well-pleasing being fruitfull in every good work Col. 1.10 Verse 6. But without faith That is without Christ in whom the Father is well-pleased Ioh. 14.6 For he that cometh to God sc Formâ pauperis that cometh a begging to him in the sense of his own utter indigence as Iacobs sons came to Ioseph and as the Aegyptians hard bestead came to him saying We will not hide it from my Lord how that our money is spent c. Gen. 47. Must believe that he is Zaleucus Law-giver of the Locrians speaketh thus in the proem to his Laws Hoc inculcatum sit esse Deos Let this be well setled in mens mindes that there is a Deity and that this Deity will reward the devout But what an odde conceit was that of the Cretians to paint their Iupiter without either eyes or ears And what an uncertainty was she at Medâ—◠〈◊〉 that praid O Deus quisquis es vel in coelo vel in terrâ O God whoever thou art for whether thou art and who thou art I know not Serviâ—â— in Geâ—â— lib. 1. This uncertainty attending Idolatry caused the Heathens to close their petitions with that generall Dijque Deaeque omnes Hear all ye gods and goddesses And those marriners Ion. 1.5 every man to call upon his God and lest they might all mistake the true God they awaken Ionah to call upon his God Christian petitioners must settle this that their God is Optimus Maximus such in himself and such toward them as he stands described in his holy word Verse 7. Moved with fear Opposed to the security of the old world who would know nothing till the very day that the floud came Mat. 24. Noah trembled at Gods judgements whilest they hanged in the threatnings and was no lesse affected then if himself had been endangered See the like in Habakkuk after that he threatned the Chaldeans Chap. 3.16 and
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
O what mad men are these that bereave themselves of a room in that City of pearl for a few carnall pleasures amp c. Pope Sixtus the fifth sold his soul to the devil to enjoy the Popedome for seven years Verse 17. He was rejected Or Repulsed For Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he saw that he had done unwilling justice in blessing Jacob he durst not reverse the blessing for he feared an exceeding great fear Gen. 27.33 Neither naturall affection nor Esau's importunity could make him repent and repeal what he had done Though he sought is carefully with tears Tears they were of discontent for he cries and at same time threatens his brother Jacob. Some weep for sin some for misery some for joy some for compassion some for revenge and in hypocrisie as Esau here who rued his deed but repented not his sin Vetse 18. For ye are not come c. q. d. You are not under the law but under grace beware therefore of prophanenesse and licentiousnesse For think you that God hath hired you to be wicked Are you delivered to do all these abominations Jer. 7.10 Ought you not to walk Gospel-high Phil. 1.27 Will not the Angel Christ that goeth along with you destroy you after that he hath done you good if ye turn not and repent according to the rules of his Law the Gospel Exodus 33.2 3 4 c. Verse 19. And the sound of a trumpet Shewing the nature of Gods Law to manifest Gods will mens sins and to warn them of the wrath deserved likewise to summon them to appear before the Judge The voice of Words That is The delivery of the Decalogue called the words of the Covenant Exodus 33.28 the ten words Verse 20. For they could not endure This shews the nature and use of the Law contrary to that of the Gospel It is a killing letter written in bloud holding forth justice only and no mercy Verse 21. Moses said I exceedingly This Paul might have by tradition or rather by revelation unlesse he gathered it from Exod. 19.19 compared with Dan. 108 16 17 19. Verse 22. But ye are come to Mount And the blessings that come out of Sion Grace and peace that come by Jesus Christ are better then all other the blessings of heaven and earth Psal 134.3 The heavenly Jerusalem As Jerusalem was distinguished into two Cities the superiour and the inferiour so is the Church into triumphant and militant yet both make up but one City of the living God To an innumerable company Gr. To Myriads or many ten thousands of Angels Some have said that they are 99. to one in comparison of the Saints grounding their conceit upon the Parable of the lost sheep Luk. 15. Verse 23. To the generall Assembly Or publike meeting of a whole Countrey as at a great Assize or some solemn celebrity The Roman Emperours raised up ample Amphitheatres in a circular form that the people sitting round about might have a commodious sight of such pleasant spectacles as were set before them That which Pompey erected was of such extent that it was able to receive 40000 men as Pliny witnesseth But O what a glorious Amphitheatre is that of heaven What a stately Congregation-house O praeclarum diem cum ad illud animorum concilium caetumque proficiscar cum ex hac turba colluvione discedam Cic desenectâ—te Surely if Cicero or some other Heathen could say so how much more may we exult and say O that dear day when we shall go out of this wretched world and wicked company to that generall Assembly of holy and happy souls And how should we in the mean while turn every solemnity into a school of Divinity as when Fulgentius saw the Nobility of Rome sit mounted in their bravery it mounted his meditation to the heavenly Jerusalem And another when he sat and heard a sweet consort of musick M. Esâ—y Art of Meditat. by D. Hall seemed upon this occasion carried up for the time before-hand to the place of his rest saying very passionately What musick may we think there is in heaven Which are written in heaven In Jerusalem records were kept of the names of all the Citizens Psal 48.3 so in heaven And as the Citizens of Rome might not accept of freedom in any other City so neither should we seek things on earth as those whose names are written in the earth Ier. 17. Verse 24. That speaketh better things Every drop whereof had a tongue to cry for vengeance whence it is called blouds in the plurall Gen. 4.10 Verse 25. See that ye refuse not c. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye shift him not off by frivolous pretences and excuses as those Recusant guests did Mat. 22. It is as much as your souls are worth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look to it therefore That speaketh from heaven By his bloud Word Sacraments motions of his Spirit mercies c. If we turn our backs upon such bleeding embracements and so kick against his naked bowels what will become of us And mark that he speaketh of himself as one Verse 26. Whose voice then shook c. viz. When he gave the Law What shall he do when he comes to judgement Not the earth only c. Not men only but angels who stand amazed at the mystery of Christ As for men they will never truly desire Christ till they are shaken Hag. 2.7 Gods shaking ends in settling it is not to ruine but to refine us Verse 27. And this word Yet once more The Apostle commenteth upon the Prophet whom he citeth and from that word of his Yet once concludeth the dissolution of the present frame of the world by the last fire and the establishing of that new heaven and new earth wherein dwelleth righteousnesse 2 Pet. 3.12 13. The force of Scripture-words is then well to be weighed by those that will draw there-hence right consequences And they have done singular good service to God and his Church that they have emploied their time and their talents for the finding out the sense of the Text by fishing out the full import and signification of the Originall words In which kinde learned Mr Leigh by his Critica Sacra upon both testaments hath merited much commendation Verse 28. A kingdome which cannot be moved As the mighty Monarchies of the world could for those had their times and their turns their ruine as well as their rise so that now they live but by fame only Not so the Kingdome of heaven You may write upon it the Venetian Motto Nec fluctu nec flatu movetur Neither windes nor waves can stir it With reverence Gr. With bashfulnesse as in Gods holy presence See Deut. 23.13 Verse 29. A consuming fire viz. To profligate professours ungirt Christians Isa 33.14 CHAP. XIII Verse 1. Let brotherly love continue IT shall continue in heaven pity therefore but it should on earth No such heaven upon earth next unto communion
with God as the communion of Saints Verse 2. Have entertained Angels As Abraham and Lot who pursued hospitality as the Apostle speaketh Rom. 12.13 and had such guests as they hoped not for The Galatians received St Paul as an Angel so did Cornelius entertain Peter Every childe of God is an earthly Angel and in entertaining them Angels also which are their Guardians are entertained The Philosopher told his friends when they came into his little low cottage The gods are here with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and his Angels are where the Saints are Verse 3. Remember them that c. Learn hence saith one That it is no new thing for the world to put bonds on them who seek to bring them out of bondage It is very probable that Micaiah was that disguised Prophet who brought to Ahab the fearfull message of displeasure and death for dismissing Benhadad for which he ever after hated him and held him in prison As being your selves also in the body Not the body of Christ or the Church as Calvin senseth it but in the body of flesh and frailty subject to like afflictions so Erasmus Beza Pareus others Verse 4. Marriage is honourable And yet say the Rhemists upon 1 Corinth 7.9 Marriage of Priests is the worst sort of incontinency Is not this to play the Antichrist And the bed undefiled Admonimus in ipso etiam matrimonio quandam esse scortutionis speciem Bâ—z Confess p. 194. siquâ— puro Dei dono purè sanctè non utatur ad eum finem cujus caiuâ est institutum saith Beza The Marriage-bed though lawfull may be defiled by excesse c. and a man may be an adulterer of his own wife God will judge The Anabaptists of Germany Joh. Manl. loc com p. 487. inferred from hence that therefore men ought not to punish adulterers for God reserved them to his own judgement Two of them Monetarius and Hetserus were notorious whoremongers being a pair of such Preachers as Zedekiah and Ahab were whom the King of Babylon roasted in the fire because they committed adultery with their neighbours wives and spake lies in Gods name c. Jer. 29.22 23. But what a bold man was Latimer Bishop of Worcester who presented to Henry the eight for a New-years-gift Act. and Mon. 1594. a new Testament with a napkin having this posie about it Whoremongers and adulterers God will judge Verse 5. Be content with such things Not to be content is to be covetous If men cannot bring their means to their minde Clem. Alex. let them bring their minde to their means A little will serve to bear our charges till we come home to heaven Bonus pacis indiget See the Note on 1 Timothy 6 6.8 For he hath said Five times in Scripture is this precious promise renued that we may presse and oppresse it till we have expressed the sweetnesse out of it Isa 66.11 I will not forsake thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not not not forsake thee Leave us God may to our thinking but forsake us he will not Only we must put this and other promises in suit by praying them over God loves to be bound by his own words to be sued by his own bond Verse 6. So that we my boldly say Having such a promise to build and found our faith upon we may well proceed to this holy gloriation against all opposition Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Them which have the rule Gr. Your Captains your Guides so Ministers are called Your Chieftains and Champions that bear the brunt of the battle the heat of the day and upon whom as upon his white horses the Lord Christ rideth about conquering and to conquer Revelation 6.2 Verse 8. Jesus Christ the same This was the summe of their Sermons Act 9.11 and is the substance of their and your faith which therefore you must stick to standing fast in the street which is called Straight and not wherried about with divers and strange doctrines Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not carried about Errour is a precipice a vortex or whirl-pool which first turns men round and then sucks them in With divers and strange doctrines That agree neither with themselves nor with the truth That the heart be established Ballasted as a ship balanced as the Bee with a little stone taken up by her when she hath farre to flie in a high winde Ne leve alarum remigium praecipitent â—â—abra ventorum as Ambrose observeth lest the bigger blast should dash her to the ground Not with meats As if they were holy or helpfull to salvation Verse 10. We have an altar That is A sacrifice even Christ our Passeover whose flesh is meat indeed John 6. but to believers only not to those that pertinaciously plead for Ceremonies and services of the Law Gal. 5.4 Hic edere est credore Verse 11. Are burnt without the Camp And so the Priests had no part of the sin offering to shew that they have no part in Christ that adhere to the Leviticall services See Levit. 16.27 Verse 12 Without the gate See how punctually the old Testament is fulfilled in the new Hardly could those before Christ divine what this meant till he had suffered it and the Apostle had opened it Event is the best key to types and prophecies Verse 13. Bearing his reproach The reproach of Saints is the reproach of Christ and their sufferings his Colos 1.24 And Nehem. 4.3 5. God is more provoked then Nehemiah He that saith Vengeance is mine I will repay repaies oft-times when we have forgiven when we have forgotten and cals to reckoning after our discharges Verse 14. For here we have none Improve this argument for the working our hearts off from the things of this world the beauty of all which is but as a fair picture drawn upon the ice that melts away with it But we seek one to come And here we must all turn Seekers Seek ye first the Kingdom of God c. Matth. 5.33 See the Note there Verse 5. The fruit of our lips Covering Gods altar with the calves of our lips Hos 14.3 This shall please the Lord better then an Oxe or Bullock that hath horns and hoofs Psal 69.31 This also is the seekers sacrifice v. 32. Verse 16. Forget not We very easily forget what we care not to remember The richer the harder usually For with such sacrifices How improvident are we that will not offer a sacrifice of alms when God sets up an altar before us Verse 17. That have the rule over you Gr. That are your Leaders or Captains But now as once in Alcibiades his Army most will be leaders few learners See the Note on Verse 7. Verse 18. Willing to live honestly Tantum velis Deus tibi praeoccurret David could wish well to the keeping of Gods Commandments Psal 119.4 5. and affect that which yet he could not effect Verse 19. That I may be
stronger then all none therefore can take you out of my handâ— sith I and the Father am one Joh. 10. Verse 6. If need be ye are in heavinesse When our hearts grow a grain too light God seeth it but needfull to make us heavy through manifold temptations When our water as it were looks but a little too high our heavenly father a Physitian no lesse cunning then loving saith one doth discern it and quickly sits us Baynes letters whom he most tendereth with that which will reduce all to the health some temper of a broken spirit Verse 7. that the triall of your faith If affliction which is the triall of our faith be so exceeding precious what is faith then and the promises whereon faith laies hold There are that by the triall of faith understand here a well-tried faith which is called gold tried in the fire Rev. 3.18 Verse 8. Paraeâ—â— Whom having not seen They had not been belike at the feast of the Passeover at which time our Saviour suffered but came up to the feast of Pentecost and were converted Act. 2. And full of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Glorified already a piece of Gods Kingdome and heavens happinesse afore-hand O the joy the joy the inexpressible joy that I finde in my soul said a dying Saint Verse 9. The end of your faith The period and perfection the reward and meed of it in all fulnesse See Psal 19.12 Prov. 22.4 Verse 10. The Prophets have enquired This highly sets forth the weight and worth of it sith such men took such pains about it Base spirits are busied about light matters Numb 14.24 as Domitian spent his time in catching flies Artaxerxes in making knive-hafts Not so Caleb who had another spirit and followed God Wholly So did the ancient Prophets as Isaiah whiles the merry Greeks were taken up at their Olympick games in the year 1540. Buchol Chron. from the floud the Prophet Isaiah seeth that heavenly vision of Christ sitting on his throne and heareth that thrice happy Trisagion Isa 6.1 2 3. Verse 11. Searching What c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With greatest sagacity and industry as hunters seek for game and as men seek for gold in the very mines of the earth The sufferings of Christ c. Macarius was utterly out in saying that the prophets knew that Christ should be born for mens redemption but that they knew nothing of his death and sufferings Isaiah writes of them more like an Evangelist then a Prophet and is therefore called the Evangelicall Prophet Verse 12. Not unto themselves In regard of the accomplish-of those oracles that they uttered And yet to themselves in regard of their right and interest therein They did minister None must hold themselves too good to serve the Saints The Angels desire to look into To look wishly and intently as the Cherubims of old looked into the Mercy-seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prono capite propenso collo accuraâ—e â—â—rospicere Exod. 25.18 19. Verse 13. Wherefore gird up c. We are seldome comforted but we have need to be exhorted So apt are our hearts to security and so apt is Satan to interrupt our joyes with his base injections Gird up the loins of your minde Gird your selves and serve God Luk 17.8 A loose discinct and diffluent minde is unfit for Gods service Girding implies 1. Readinesse 2. Nimblenesse handinesse handsomenesse Hope to the end Gr. Hope perfectly or entirely q. d Do not â—y halves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let there not be any odde reckonings between God and you but work out your salvation Phil. 2.12 See the Note thâ—â—e For the grace That is for the glory That is to be brought unto you It must be brought unto us such is out duines we will scarce go seek it hardly be perswaded to live happily raign everlastingly Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not fashioning your selves As a plaier is fashioned to the oâ— seene speeches and carriages of him whom he personateth In your ignorance Men may remain grossely ignorant amidst abundance of means as these Jews did Who is blinde but my servant or deaf as my messenger c Isa 42.19 20. Verse 15. In all manner of conversation Our very civilities must favour of sanctity and our common conversation rellish of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Pauls civil conversation was in heaven Phil. 3.20 Holines must be written upon our bridles when we war upon our cups when we drink Zach. 14.20 21. It is said of a certain Scotch-Divine that he did even eat and drink and sleep eternall life Verse 16. Be ye holy i.e. Separate from sin and dedicated to God in conformity to whom stands our happinesse See the Note on Mat 5 48. Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incoâ—â—tus conâ—â—â—oratio Of your sojourning Having your commoration on earth but your conversation in heaven Fugiamus ad coelestem patriam c. could a Heathen say In fear Those that fear of all others are likely to hold out Jer. 32 4â— Verse 18. Received by tradition Children are very apt to follow their parents example whether of good or evil Me ex ea opinione quam amajoribus accepi de cultu deorum nullius unquam movebit oratio saith Tully I will never for sake that way of divine service that I have received from my fore fathers Verse 19. Without blemish Of originall pollution And without spot Of actuall sin Verse 20. Who verily c. So carefull was God to make all sure concerning our redemption in Christ saith one here Verse 21. Might be in God And so in a safer hand then cur own He hath laid help upon one that is mighty Verse 22. Ye have purified Animabus vestris castificatis c. A metaphor from the legall purifications Verse 23. Born again A man shall never have occasion to curse the day of his new birth Verse 24. Aâ—â—flâ—â—sh is grasse To live is but to lie a dying Can a picture continue that is drawn upon the ice Verse 25. The Word of the Lord c. This sentence is the Motto of the Dukes of Saxony See Psal 119.89 Manlâ—â—ee coâ— 4 19. CHAP. II. Verse 1. All malice and all guile OUt with this leaven utterly 1 Cor. 5.7 Howsoever we otherwise fail let us not in these be found faulty at all These are not the spots of Gods children Deut. 32.5 Verse 2. Desire the sincere As in children all speaks and works at once hands feet mouth See Davids desire Psa 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 119.20 40 131. The sincere Gr. Guilelesse unmixed milk not sugred or sophisticated with strains of wit excellency of speech c. 1 Cor. 2.1 That ye may grow thereby After generation 1 Pet. 1.23 Augmentation That word which breeds us feeds us As the same bloud of which the babe is bred and fed in the womb strikes up into the mothers brests
q. d. As God hath given you all things pertaining to life and godlinesse and hath granted you exceeding great and precious promises so must you reciprocate by giving all diligence or making all haste that ye be not taken with your task undone Acti agamus Adde to your faith Faith is the foundation of the following graces Indeed they are all in faith radically Every grace is but faith exercised Adde Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Link them hand in hand as Virgins in a dance Or Provide your selves of this rich furniture one grace strengthneth another as stones do in an arch Verse 6 And to knowledge temperance That ye be Wise to sobriety not curiously searching into those things whereof ye can neither have proof nor profit Some are as wise as Galilaeus who used perspective glasses to descry mountains in the Moon Verse 7. Mar. 10.11 Joh. 11.3 And to brotherly kindenesse c. Love we must all men but especially the family of faith as our Saviour loved the young man but not so as he did Lazarus Verse 8. If these things be in you What God doth for us he doth by grace in us And it is the growing Christian that is the assured Christian Whilest we are yet adding to every heap we shall be both actuosi fructuosi and so get more abundant entrance and further in to the kingdom of Christ Verse 9 But he that lacketh these Those that adde not to their stock of grace shall have no comfort either from the time past for they shall forget they were purged from their sinnes or from thoughts of the time to come for they shall not be able to see things farre off to ken their interest in the kingdom of heaven Cannot see farre off Being pur-blinde blinking Lusciosi qui siquando oculorum aciem intendunt ut certiùs aliquid cernant minùs vident quam antè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Vives If weak-sighted men look wishly upon a thing they see it no whit the better but much the worse And hath forgotten As if he bad been dlpt in the lake of Lothe and not in the laver of baptisme Divers of the Spanish converts in America forget not only their vow but their very names that they received when they were baptized Verse 10. Give diligence Say not here as Antipater King of Macedony did when one presented him a book treating of happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not at leisure But do this one thing necessary with all expedition Your calling and election We must not go saith one to the university of election T. Câ— on Colos before we have been at the grammar-school of Vocation First we are to begin below at our sanctification before we can climbe to the top of Gods counsell to know our election Sure Some copies have it Sure by good works and indeed these settle the soul 1 Cor. 15.58 as a stake the more it is struck into the ground the faster it sticks Ye shall never fall Stumble ye may but he that stumbles and fals not gets ground Verse 11. Ministered unto you abundantly Ye shall go gallantly into heaven not get thither as many doe with hard shift and much ado A ship may make a shift to get into the harbour but with anchors lost cables rent sails torne mast broken another comes in with sails and flags up with trumpets sounding and comes bravely into the haven so do fruitfull and active Christians into Christs Kingdome Verse 12. Act and Mon. fol 1â—89 I will not be negligent Ministers must carefully watch and catch at all opportunities of benefitting the people Dr Tailour the Martyr preached at Hadley his charge on any day as oft as he could get the people together and once a fortnight at least went to the almhouse and there exercised his charity both spirituall and corporall Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To stir you up Gr. To rouse you and raise you ex veterno corporis teporis oblivionis Grace in the best is like a dull sea-coal-fire which if not stirred up though it want no fuell will yet easily go out of it self Verse 14. I must put off See the Note on 2 Cor. 5.1 What is this life but a spot of time betwixt two eternities Our tents shall be taken down Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After my decease Gr. Mine out-going or Passage to heaven The Apostle in this expression hath respect doubtlesse to that Luke 9.31 As Daniel 6.15 referres to Psal 2.1 To have these things alwaies c. Dilexi virum said Theodosius concerning Ambrose I could not but love the man exceedingly for this that when he died he was more sollicitous of the Churches then of his own dangers And I am in no lesse care saith Cicero Mihi non minori curae est c. Cicer. Lael what the Commonwealth will do when I am dead then whiles I am yet alive Verse 16. Cunningly devised fables Artificially composed and compiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without a shew of wisdome and truth to deceive silly people The Jesuites confesse that the legend of miracles of their Saints is for most part false but it was made say they for good intention that the common-people the females especially might be drawn with greater zeal to serve God and his Saints Verse 17. This is my beloved Sonne See the Notes on Matthew 3.17 and 17.5 Verse 18. When we were with him Witnesses of his glory and the same were shortly after witnesses of his agony Envy not the gifts or honours of others sith they have them upon no other tearms then to undergo the sorer trials In the boly Mount Holy for the while as are our Churches during the publike assemblies Verse 19. A more sure word The authority of the Scriptures is greater then of an angels voice of equall command to Gods audible and immediate voice and of greater perspicuity and certainty to us for besides inspiration it is both written and sealed As unto a light As the Governour of a ship hath his hand on the stern his eye on the pole-star so should we on Christ the day-star Rev. 2.28 and 22.12 Verse 20. Of any private interpretation That is of humane interpretation Private is not here opposed to publike but to divine or to the holy Ghost The old Prophet may bring a man into the Lions mouth by telling him of an Angel that spake to him Verse 21. As they were moved Forcibly moved acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried out of themselves to say and doe what God would have them CHAP. II. Verse 1. Who privily shall bring in OR Fraudulently soist in false doctrines under the title of truth and pretext of piety Some truths they shall teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the better to perswade to their falshoods Together with the gold silver and ivory of orthodox tenets they have store of apes and peacocks as Solomons ships had Sunt
mala mist a bonis sunt bona mista malis Denying the Lord that brought them Or Freed them viz. from their former idolatries and enormities Vt verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequentius significat saith one Or that bought them as they conceited and others charitably imagined but it proved otherwise as appeared by their apostasie Verse 2. Aâ—â— de civ Del. The way of truth shall be c. The ancient Christians were generally hated and hooted at by the Heathens for the heretikes-sake who were also a kinde of Christians as Austin complaineth And Epiphanius addeth that many Pagans refused to come near the Christians to joyn with them in any good exercise Improbis scelestorum illcrum factis consternati as being offended at the unclean conversation of divers heretikes the Priscillianists especially whose doctrine was Jura perjura secretum prodere noli Verse 3 With feigned words Covetousnesse in never without a cloak and flattering words 1 Thess 2.5 for a colour as what wool is so course but will take some or other colour Seducers pretend the glory of God and good of souls to their worldly and wicked practices Phil. 3.18 19. Verse 4. If God spared not the Angels Though but for one sin only and that in thought only It sprang from the admiration of their own gifts it was confirmed by pride and ambition it was perfected by envy stirred by the decree of exalting mans nature above Angels in and by Christ Some say it was a transgression of some Commandment in particular not expressed as Adams was Verse 5. Bringing in the floud And so burying them all in one universall grave of waters Verse 6. And turning the Cities Burying them likewise in the dead sea after that he had rained down hell from heaven upon them See my Notes upon Genesis 19.24 25. Making them an ensample Hanging them up in gibbets as it were that others might here and fear Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexed Gr. Labouring under it as under an heavy burden and as much tortured as if he had been set upon a rack as it is verse 8. Verse 8. In seeing and hearing Every sinfull Sodomite was a Hazael to his eyes a Hadadrimmon to his heart Vexed his righteous soul Guilt or grief is all that the good soul gets by conversing with the wicked Verse 9. The Lord knoweth how He hath waies of his own and commonly goeth a way by himself such as we think not of helping them that are forsaken of their hopes Peter if any man might well say The Lord knoweth how to deliver his for he had been strangely delivered Act. 12. Verse 10. But chiefly See the Note on Heb. 13.4 That walk after the flesh That is The harlot as filthy dogs follow after a salt-bitch so the harlot is called Deut. 23.18 Act. and Mon. fol 7 51. The Helvetians had an old custome in their towns and villages that when they received any new Priest into their Churches they used to premonish him before to take his Concubine lest he should attempt any misuse of their wives and daughters To speak evil of dignities Here we have a lively picture of the Popish Clergy Aretine by a longer custome of libellous and contumelious speaking against Princes had got such an habit that at last he came to diminish and disesteem God himself How boldly and basely doth Baronius bellow against the King of Spain his Soveraign And he defends himself against another Cardinall reprehending his fiercenesse thus An imperious impetuous he should have said zeal hath no power to spare God himself Verse 11. Which are greater in power viz. then the mightiest Monarch Dan. 10.20 and are therefore called principalities and powers 1 Pet. 3.22 Mighty ones Isa 10.34 See 2 Thess 1.7 Exod. 12.23 27. 2 Sam. 24.15 2 King 19.35 This is all for our comfort they being our guardians See my Common-place of Angels Verse 12. As naturall bruit beasts Some men put off all manhood fall beneath the stirrop of reason and are beastialized yea satanized Speak evil of the things Dare to reprehend what they doe not comprehend dispraise sound doctrine Verse 13. To riot in the day-time See the Note on 1 Thess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5.7 The word here rendered riot comes of a root that signifies to break for there is nothing that doth so break and emasculate the mindes of men as rioting and revelling Luxury draws out a mans spirits and dissolves him Spots they are Blots of goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 botches of Christian society Verse 14. Having eyes full of adultery Gr. Of the adultresse As if she were seen sitting in the eyes of the adulterer Plutarch Kign pucillam pacillam o utâ— significat The wanton Greek was said to have his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non virgines sed meretrices not maids but minions Archesilaus the Philosopher told a young wanton Vitijs nobis in animum per oculos est via Quinul Nihil interest quibus membris cinaedi sitis posterioribus an prioribus The leper was to shave his eye-brows to teach us to take away the lust of the eyes Levit. 14.9 And that cannot cease to sinne Though they have made many Covenants with God promises to men So Pro. 19.19 They break all as easily as Samson did the new ropesâ— Exercised with covetous practices Which they constantly follow as the Artificer doth his trade Verse 15. The wages of unrighteousnes The Mammon of unrighteousnes wages of wickednes Lucra injust a putes justis aequalia dâ—mnis Dum peritura paras per malè parta peris Verse 16. The dumb Asse speaking The Angel some think spake in the Asse as the devil had done in the serpent Who now can complain of his own inability and rudenesse to reply in a good cause D. Haâ—â—'s contempl when the dumb Asse is enabled by God to convince his master There is no mouth into which God cannot put words and how oft doth he chuse the weak and unwise to confound the learned and mighty Verse 17. These are wells c. Not fitted nor filled with wholsome doctrine but as the brooks of Tema Job 6.17 in a moâ—sture they swell in a drought they sail The river Novanus in Lombardy at every Mid-summer solstice swelleth and runneth over the banks but in mid-winter is clean dry So these Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great swelling words Gr. Bubbles of words full of winde big swoln fancies sesquipedalia verba Swenckfeldius the heretike bewitched many with those big words ever in his mouth of Illumination Revelation Deification the inward and spirituall man c. Faith he said was nothing else but God himself in-dwelling in us And have we not those now that tell their disciples they shall be Christed Godded c Through much Wantonnesse As Hetserus and Monetarius the Anabaptists Joh. Manl lcc com 321. 490 who corrupted many matrons whom they had drawn to their
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
Peter picks out of Pauls epistles as one of the choisest and urgeth it here Even as our beloved brother c. Ingenium est profiteri per quos profeceris saith Pliny S. Peter makes honourable mention of S. Paul so Ezekiel of his contemporary Daniel Verse 16. Wrest as they doe c. When we strive to give unto to the Scripture and not to receive from it the sense when we factiously contend to fasten our conceits on God like the harlot take our dead and putrified fancies and lay them in the bosome of the Scriptures as of a mother when we compell them to go two miles which of themselves would go but one when we put words into the mouths of these oracles by mis-inferences or mis applications then are we guilty of this sin of wresting the Scriptures Cadem Scripturarum faci â—â—s Tertullian speaketh of some that murther the Scriptures to serve their own purposes Verse 17. Fall As leaves fall from the trees in Autumn Verse 18. But grow In firmnesse in finenessâ— at least as an apple doth in mellownesse as Oaks grow more slowly then willows and bulrushes yet more solidly and in the end to a greater bulk and bignes A COMMENTARY OR EXPOSITION Vpon the first Epistle generall of S. IOHN CHAP. I. Verse 1. That Which Was from the beginning CHrist the eternall God See the Note on John 1.2 Which we have heard c. The man Christ Jesus the Arch-prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have seen And what so sure as sight See Luk. 1.2 This was denied to many Kings and Prophets Luk. 10.24 To have seen Christ in the flesh was one of the three things that Austin wished which yet Saint Paul set no such high price upon in comparison of a spirituall sight of him 2 Cor. 5.16 See the Note there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have looked upon Diligently and with delight How sweet shall be the fight of him in heaven With what unconceivable attention and admiration shall we contemplate his glorified body out-shining the brightest Cherub Verse 2. For the life was manifested Christ who is life essentiall swallowed up death in victory and brought life and immor tality to light by the Gospel 2 Tim. 1.10 Verse 3. Declare we unto you That Theophylus-like ye may be at a certainty fully perswaded Luk. 1.1 having a plerophory or full assurance of understanding to the acknowledgement of the mystery of Christ Colos 3.2 See the Note there And truly our fellowship If any should object Is that such a preferment to have fellowship with you What are you c He answereth As mean as we are we have fellowship with the Father and the Sonne Union being the ground of communion all that is theirs is ours Verse 4. And these things Write We Out of the Scriptures those wells of salvation draw we waters with joy Isa 12.4 suck these brests of consolation and be satisfied Isa 66.11 Nusquam inveri requiem nisi in libro claustro Hom. in Genes saith one Chrysostome brings in a man laden with inward trouble coming into the Church where when he heard this passage read Why are thou cast down my soul c hope in God c. he presently recovered comfort Verse 5. That God is light He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light essentiall and they that walk with him must be as so many chrystall glasses with a lighâ— in the midst for can two walk together and they not be agreed Am. 3.8 Verse 6. If â—â— say that c. As they doe that professe to know God but in works do deny him Tic. 1.16 See the Note there And walk in darknesse There is a childe of light that walks in darknesse Isa 50.10 but that 's in another sense I he wicked also that are here said to walk in darknesse have their sparkles of light that they have kindled Isa 50.11 but it is but as a light smitten out of a flint which neither warms nor guides them but dazelleth their eyes and goes out so that they lie down in sorrow Verse 7. We have fellowship one c. That is God and we inasmuch as we are made partakers of the divine nature and are pure as God is pure 1 Joh 3.3 in quality though not in an equality And the bloud of Jesus That whereas Gods pure eye can soon finde many a foul flaw in the best of us our righteousnesse being mixt as light and darknesse dimnesse at least in a painted glasse died with some obscure and dim colour it is transparent and giveth good but not clear and pure light loe here a ready remedy a sweet support The bloud of Jesus Christ his son cleanseth us from all sin Verse 8. If we say that we have If any should be so saucy or rather silly as to say with Donatus Non habeo Domine quod ignoscas I have no sinne for Christ to cleanse me from he is a loud lier and may very well have the whetstone Verse 9. If we confesse Home agnoscit Dew ignoscit Aug. And Consessio pâ—ccaâ—i est vomitus sordium animae Judah his name signifies confession got the kingdome from Reuben He is faithfull And yet Bellarminâ— saith De â—ustific l. 1. cap 21. That he cannot finde in all the book of God and promise made to confession of sin to God From all unrighteousnesse All without exception why then should we put in conditions and as it were enterline Gods Covenant Verse 10. We make him a liar For the Scripture hath concluded all under sin Rom. 11.32 See the Note there CHAP. II. Verse 1. That ye sinne not PResuming upon an easie and speedy pardon The worser sort of Papists will say when we have sinned we must confesse and when we have confessed we must fin again that we may confesse again so making account of confessing as drunkards do of vomiting But we have not so learned Christ And if any man sin Being taken afore he is aware Gal. 6.1 See the Note there We have an Advocate Who appears for us in heaven and pleans our cause effâ—ctually See Heb. 9.24 Jesus Christ the righteous Or else he could not go to the Father for us See the Note on Joh 16.10 Verse 2. He is the propitiation Heb. Copher He coffers up is it were and covets our sins Psal 78.38 See the Note on Rom. 3.25 Verse 3. We know that we know him By a reflex act of the soul hence the assurance of saith the fruit of fruitfulnesse 1 Cor. 15.58 That we know him with a knowledge not apprehensive only but affective too Verse 4. He that saith I know him Here he disputeth against Verbalists and Solifidians See Jam. 2.14 with the Note there Verse 5. That we are in him In communion with him and in conformity to him Verse 6. To walk even as he walked This is the same with that Col. 2.6 to walk in Christ and with that 1 Pet. 2.21 to follow his
to hell Verse 27. But the anointing See vers 20. It was an aggravation of the fall of Saul 2 Samuel 1.21 as though he had not been anointed so for the Saints to fall their own stedfastnesse Verse 28. Little children abide in him q d. Your enemies are many and crafty therefore keep home keep home this shall be no grief unto you nor offence of heart as she said 1 Sam. 25.31 Verse 29. Is born of him And exactly resembles him as a childe doth his father See 1 Pet. 1 17. and the Note on Match 5.9 CHAP. III. Verse 1. Behold What manner QValem quantum as 2 Pet. 3.11 See the Note on Joh. 1.12 If Jacob was at such pains and patience to become son in law to Laban if David hold it so great a matter to be son in law to the king What is it then to be sons and daughters to the Lord Almighty 2 Cor. 6.18 The World knoweth us not Princes unknown are unrespected Unkent unkiss as the Northern Proverb hath it After the sentence was pronounced upon Mr Bainham the Martyr Act. and Mon. sol 939. he was counselled by M. Nicolas Wilson to conform himself to the Church To whom he answered I trust I am the very childe of god which ye blinde asses said he doe not perceive Verse 2. What we shall be Great things we have in hand but greater in hope much in possession but more in reversion Let this comfort us against the contempts cast up on us by the world blinde and besides it self in point of salvation For we shall see him as he is Now we see as in a glasse obscurely 1 Cor 13 1â— as an old man through spectacles as a weak eye looks upon the Sun but in heaven we shall see him as he is so far as a creature is capable of that blissefull vision Verse 3. Purifieth himself That 's true hope that runs out into holinesse Faith and hope purge and work a sutablenesse in the soul to the things believed and hoped for Even as be is pure In quality though not in an equality Verse 4. Sin is the transgression As there is the same roundnesse in a little ball as in a bigger so the same disobedience in a small sin as a great Concil Trident. Papists tell us that concupiscence is not truly and properly a sin but S. Paul saith otherwise Rom. 7. There are amongst us that say That originall sin is not forbidden by the Law but sure we are it is cursed and condemned by the law as that which hath in it a tacite consent to all sin Verse 5. To take away our sins Shall sin live that killed Christ Shall I drink the bloud of these men said David of those that but ventured their lives for him Oâ— that each Christian would turn Jew to himself and kill the red cow c. Verse 6. Sinneth not Sin may rebell it cannot raign in a Saint Verse 7. Let no man deceive you As if you might passe è caene in coelum she to heaven with dragons wings dance with the devil all day and sup with Christ at night live ail your lives long in Dalilah's lap and then go to Abrahams bosome when you die These are the devils dire-dawbers that teach such doctrine his upholtsers that sow such pillows Ezek. 13.18 Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that committeth sinne That makes a trade of it and can art it as the word properly signifieth not act it only Is of the devil Bears his image wears his livery is as like him as if spet out of his mouth That be might destroy the Works The devil then hath his works in the very hearts of the elect for whose cause Christ came into the world Verse 9. For his seed The new nature which causeth that sin cannot carry it away without some counter-buffs He cannot sine i.e. Sinningly so as to be transformed into sins image cannot doe wickedly with both hands earnestly Mic. 7. Verse 10. In this the children of God As Davids daughters were known by their garments of divers colours 2 Sam. 13.18 So are Gods children by their piety and charity Verse 11. That We should love c. this beloved disciple was all for love See the Note on Chap. 2.9 Verse 12. Who Was of that Wicked one Tertullian calleth Cain the devils Patriarch Cain is dead faith another but I could wish that he did not still live in his heirs and executours Bucbol Qui clavam ejus sanguine Abelis rubentem uâ— rem sacram circumfâ—runt adorant venerantur who bear about and make use of Cains club to knock on the head Gods righteous Abels And slew his brother Gr. Cut his throat Acerbissima sunt odia ut ita nominem saith one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Divinity hatreds are most deadly Because his own Works c. The old enmity Gen. 3.15 So Numb 22.3 4. Moab Was irked because of Israel or did fret and vex at them as Exod 1.12 yet hey were allied and passed by them in peace and by the slaughter of the Amorites freed them from evil neighbours which had taken away part of their Land and might do more as one bath well observed Verse 13. Marvel not my brethren Sith it was so from the beginning and the very first man that died died for religion so early came martyrodome into the world Verse 14. We know that we have passed Not we thinke we hope c. fortunam rudentibus opâ—â— If we would not have with the Merchant an estate hanging upon ropes and depending upon uncertain windes let us make sure work for our souls This is a jewell that the Cock on the dunghill meddles not with Sensum electionis ad gloriam in hac vita nullum agnosco saith Greevinchovius the Arminian I know no such thing as assurance of heaven in this life Papists allow us nothing beyond a conjecturall confidence unlesse by speciall revelation Miserable comforters Verse 15. Whosoever hateth his brother Not to love then is to hate as not to save a man is to kill him Mark 3.4 Is a murtherer Because he wisheth him out of the world as Caracalla did his brother Geta of whom he said Divus sit modâ— non sit vivus I would he were in heaven or any where so that I were rid of him By like reason we may say that sin is God-murther forasmuch as sinners are God-haters Rom. 1.30 and could wish there were no God that they might never come to judgement The godly man on the contrary cries out with David Vivat Deus Let the Lord live and blessed be the God of my salvation c. Ps 18 46. Verse 16. Because he laid down See the Note on Joh. 15.13 Rom. 5.8 We ought also to lay down our lives If Pylades can offer to die for Orestes meerly for a name or out of carnall affection at the best Should not Christians lay down their own necks one for
13. He hath given us of his spirit That is of the fruits of his Spirit his holy motions and graces For thorow the two golden pipes the two Olive-Branches empty out of themselves the golden oils of all precious graces into the Candle-stick the Church Verse 14. And We have seen sc By speciall priviledge that which naturall eye never saw v. 12. the back-parts of Jehovah his wisdome justice mercy c. we can see no more and live we need see no more that we may live Verse 15. Whosoever shall confesse See the Note on 1 Cor. 12.3 Verse 16. And we have known and beleeved That is we know by believing See the Note no Joh. 6.69 God is love Pellican tels of some in his time that used to reade this piece of Scripture to their friends at their feasts A pious practice surely and well beseeming those that feast before the Lord. The Primitive Christians had at such times their kisse of love 1 Pet. 5.14 And S. Austin had these two verses written on his Table Quisquis amat dictis absentum roders famam Hanc mensam indictam novorit esse sibi Verse 17. In the day of judgement Those that bear his image shall hear his Euge he will own them and honour them in their saith that worketh by love shall be found unto praise honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 He that was so willingly judg'd for them shall give no hard sentence against them Verse 18. There is no fear in love But complacence and acquiescence in the person beloved Because fear hath torment Quom metuunt oderunt Whomsoever men fear they hate saith the Proverb And odium timorem spirat saith Tertullian Hatred hath fear which sets the soul on a rack as it were and renders it rest lesse Verse 19. Because be first lovedus See the Note on Vers 10 Mary answers not Rabboni till Christ first said unto her Mary Our love is but the reflex of his And as the reflected beams of the Sun are weaker then the direct so are our affections weaker then Gods Verse 20. Whom be hath seen Sight usually maketh love Jnvenal greatly wondereth at one Quinunquam visae fiagrabat amore puellae who loved a party whom he had never seen Verse 21. Love his brother also If he be a good man love him in god if bad for God CHAP. V. Verse 1. Loveth him also that is begotten His love as Aarons ointment sloweth down from the head to the meanest member Gods image wheresoever it appeareth is very lovely Verse 2. That we love the children of God Really aright and not for self or sinister respects Godlinesse begins in the tight knowledge of our selves and ends in the right knowledge of God a Christian begins with loving God for himself but he ends in loving himself and others in and for Christ Verse 3. For this is c. See the Note on Joh. 14.15 His commandments are not See the Note on Mat. 11.30 Verse 4. Even our faith Which shews a man a better project puts his head into heaven afore-hand gives him to taste of the hidden manna Now his mouth will not water after homely provisions that hath lately tasted of delicate sustenance Are we afraid of men saith one faith sets hell before us Are we allured by the world faith sets heaven before us Verse 5. But he that beleeveth A believer walketh about the world as a conquerour He saith of these things here below as Socrates did when he came into a fair and saw there sundry commodities to be sold Quam mult is ego non egeo Nec babeo nec careo nec curo as another said I neither have these things nor need them nor care for them He hath his feet where other mens heads are Prov. 15.24 Rev. 12.1 Verse 6. That came by water and bloud So to fulfill and answer the legall washings and sacrifices so to signifie that he justifieth none by his merit but whom he sactifieth by his spirit and so to set forth the two Sacraments of the new Testament See The Note on Joh. 1934. Verse 7. Three that bear record viz. That Jesus Christ is the Son of God These three heavenly Witnesses have given testimony hereof in earth See the Note on Joh. 5.32 8.18 These three are one In essence and will As if three lamps were lighted in one chamber albeit the lamps be divers yet the lights cannot be severed so in the God-head as there is a distinction of persons so a simplicity of nature Verse 8. The Spirit and the Water The Spirit of sactification testified by saving graces and new divine gifts the water of repentance and the bloud of Christ applied by faith These be the three Witnesses of a mans happinesse here When the waters of sactification are troubled and muddy let us run to the witnesse of bloud Verse 9. If we receive c. If two or three witnesses establish a truth with men shall we deny that honour to Gods testimony Verse 10. Hath the witnesse in himself Carries in his heart the counterpane of all the promises Hath made him aliar As one may deny God in deed as well as in word so he may give him the lie too in like manner sc by going away and not heeding all the grace that he offereth by Christ for such a one saith in effect Tush thee is no such thing as Christ or at least no such benefit to be reaped by his passion as they would perswade us c. Verse 11. That God hath given to us c How plain is the holy Scripture in things needfull to salvation These God hath written for us as it were which the beam of the Sun that none may plead difficulty But we are most of us of the Athenian strain of whom Tully saies the Proverb went Athenienses sâ—ire quae recta sunt sed facere nolle that they knew what was right Cic desenct but had no minde to make use of it Verse 12. Hath life For he is the prince and principle of life and all out of him are dead whiles they live Non ille din vixit sed diu fuit saith Seneca of one Non multum navigavit sed multum jactatus est of another at sea He was long but he lived little He was much tossed but not much furthered He moved much but removed not at all as a horse in a mill as a dog in a wheel c. See the Note on Joh. 1.4 Verse 13. That ye may believe That ye may be confirmed continued and encreased in it Verse 14. According to his will One said he could have what he would of god and Fiat voluntas mea said Luther in a certain praier but then he finely fals off with Men voluntas Domine quiatua Let my will be done Lord but so far forth as it is thy will Verse 15. We know that we have Iste vir potuit quod voluit That man could do what he would
solos Every godly Minister is Christs particular care Fear not Till rid of fear we are not fit to hear Verse 18. That liveth and was dead So can every regenerate man say Luk. 16.32 Ephes 2.1 See the Note there All Saints are heirs of the grace of life 1 Pet. 3.7 And have the keyes The Pope therefore is not key-keeper as he falsly boasteth telling us That God hath put under his feet the beasts of the field the fowls of the air and the fish of the sea that is as he interprets it all the souls in earth heaven and purgatory Verse 19. Write the things which thou hast seen That is the Gospel the history of Christ as some think which he wrote at Ephesus after his return from Pathmos above fourty years after our Saviours death Verse 20 The mystery In this whole book there are so many words so many mysteries which made Cajetan forbear to comment upon it though many Monks far lesse able then he thought it a goodly thing to be medling in these mysteries Apoca'yâ—â—im fatâ—or me nesciâ—e exponere juxâ—a sensum literalem exponat cui Deuâ— concesserit Cajet which they as little understod as he that derived Apocalypsis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clipsor quod est velo quoth Faber the Augustinian Monk Are the Angels Ministers are fitly called stats which affect these inferiour things by motion light and influence Are the seven Churches Lighted by Christ the high Priest morning and evening continually and thereby as much differenced from the rest of the world as Goshen was from Aegypt in that palpable darknes CHAP. II. Verse 1Vnto the Angel THis was Timothy as some think who not stirring up the gift of God that was in him had remitted somewhat of his former fervour By the stile here given him Angel he is monished not more of his dignity then of his duty That Angel at Bochim Judg. Eccleâ— 56. 2.1 is thought to have been Phineas And some interpret that of Solomon Neither say thou before the Angel that it was an errour of the Priest It is good counsel to Ministers that one gives Ange'orum induist is nomâ—n induite naturam nesit â—â— dixit nonnemo nomen inanc crimen immanc Verse 2. I know thy works and thy labour Not thy works only but thy labour in doing them and what ends thou puttest upon them How accurately did our Saviour cast up and count how long the multitude had been with him how little they had to eat how ill it would fare with them if sent away fasting c. Mat 15.32 And how thou canst not bear Moved with a zeal of God and having a stomack for him Mihi sanè Auxentius nunquam aliud quà m diaâ—olus erit quia Arrianus saith Hilary I shall look upon Auxentius as upon a devil so long as he is an Arrian Verse 3. And hast born Beat the false Apostles thou couldst not but hast borne much from them Morientium nempe serarum violenâ—iores sunt morsâ—s Beasts bite hardest when to bite their last Verse 4. Thou hast left thy fiâ—st love Those first ripe fruits that Christs soul desireth Mâ—c 7.1 that kindenesse of youth that spousall-love that God so well remembreth Jer. 2.2 This Ephesus had left and so became Aphesis remisse and retchlesse possest with a spirit of sloth and indevotion And surely he is a rate and happy man that can say in a spirituall sense as it was said of Moses that after long profession of zeal his sight is not waxed dim his holy heat not abated that runs not retrograde as did Solomon Asa others with whom the end was worse then the beginning Verse 5. From whence thou art fallen viz From thy former feelings and present fitnes for Gods kingdom Luk. 9.62 Andrepent See the practice of this second repentance in the relapsed Spouse returning to her old husband Cant. 9. See the Note on 2 Cor. 7.11 See an excellent Letter of the Lady Jane to that apostate Harding sometime her Chaplain Act. and Mon. fol. 1292. and what sweet counsel Bradford afterwards gave the same Harding Ib. fol. 1564. besides the example of Mr Bartlet Green Martyr fol. 1680. And doe thâ— first works Begin the world again as the Nazarite was to do that had broken his vow Numb 6. and to let thee up afresh make a gathering of praiers and see that thy works be better at last then at first And remove thy Candlestick Sins are the snuffs that dim our Candlestick and threatneth the removall of it And surely if we repent not a removall thereof may be as certainly fore-seen and sore-told as if visions and letters were sent us from heaven as to these seven Churches Except thou repent Minatur Deus ut non puniat God therefore menaceth that men may be warned As a Bee stings not till provoked so neither doth God punish till there be no remedy a Chron. 36.16 Verse 6. But this thou hast That they might not say Jer. 2.17 18.12 when called upon to repent Nay but there is no hope Christ picks out that which is praise-worthy in them and commends it Despair carries men to hell as the devils did the swine into the sea Cast not away therefore your confidence c. Irenâ—us Theod. The works of the Nicolaitans Who taught a community of wives and that it was but a thing indifferent to commit adultery Verse 7. Let him hear Not with that gristle only that grows upon his head but with the ear of his heart Let him draw up the ear of his heart to the ear on his head that one found may pierce both Or Let him hear what c. that is Let him hear for himself hear and know that each member for his own good that was delivered to the whole Church To eat of the tree of life This tree is Christ The devil also as he loves to be Gods ape hath prompted Mahomet to promise to such as die in warre for the Mahometan saith delicious fare in Paradise pleasant walkes and other sensuall delights eternally to be enjoyed â— lunts voiage p 67. notwithstanding any former sinnes Verse 8. Of the Church in Smyrna Sweet-smelling Smyrna the poorest but purest of the seven Verse 9. I know thy works and tribulation Mark saith one the conjunction Works and tribulation Active stirting Christians are like to suffer much Of Sardis and Laodicea only we reade not of any troubles they had And poverty but thou art rich Poverty discommends not any to Christ money bears no mastery in his kingdome Thou art poor saith he here but that 's neither here nor there it s a matter of nothing that That say they are Iews That is right worshippers as the Turks at this day stile themselves Musâ—lmans that is the only true believers Cyprian Papists the only Catholikes Faciunt vespa favos simiae imitantur homines Verse 10. Fear none of those things Quit thy heart of that
i. e. I will clear his wronged innocency Psal 37.6 and grant him a glorious resurrection Dan. 12 3. Verse 29. He that hath an ear See the Note on Verse 7. CHAP. III. Verse 1. I know thy work SApiens nummularius Deus est nummum fictum non recipiet Bern. Though men may be deceived God is not mocked He knows that many cry The temple of the Lord that yet nothing care for the Lord of the temple Deifica professio diabolica actio Ambros God likes not such creaking and cracking And that thou hast aname Many content themselves with a name of Christians as if many a ship hath not been called Safeguard or Good speed which yet hath fallen into the hand of Pirats And art dead All thy specious works therefore are but dead works thou canst not serve the living God Verse 2. Be watchfull Rouse up thy self and wrestle with God shake thee out of sins lethargy as Sampson went out and shook him when the Philistims were upon him That are ready to die Because tainted with the infection of hypocrisie that pernicious mar-good Perfect before God Gr. Full without halting or halving Tacitus Omnis Sarmatarum virtus extra ipses All the hypocrites goodnesse runs out ward it is shored up by popularity or other base respects Verse 3. And thou shalt not know Calamity the more sudden the more terrible for 1. It amates and exanimates a man as an unexpected storm doth a Mariner and as Satan intended Iobs messengers should do him 2. It can as little be prevented as Eglon could prevent Ehuds deadly thrust Verse 4. Thou hast a few names Though no thank to the Pastour who was a mercenary eye-servant Here the peoples praise is the Pastours shame They shall walk with me in white That is they shall be glorified with perfect righteousnesse purity clarity dignity and festivity For they are worthy In Christs account and acceptation Like as those were not worthy that came not when called to the participation of his benefits Mat. 22.8 Verse 5. Clothed in white See the Note on Verse 5. The book of life Wherein the just that live by saith are written But I will confesse his name His well-tried faith shall be found to praise honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 See the Note there Verse 6. See the Note on Chap. 2.7 Verse 7. That is holy And therefore to be sanctified in righteousnesse Isa 5.16 True And therefore to be trusted That hath the key of David And is therefore to be sought unto for a door both of utterance and of entrance Col 4.13.2 Cor 2.12 Act 16.14 Verse 8 An open door A fair opportunity of doing thy self good which those that go about to deprive thee of shall be sure to lose oleum operam their toil and tallow A little strength A little grace well improved may do great matters and set heaven open to a soul The vine is the weakest of trees but the most fruitfull Philadelphia with her little strength is discommended for nothing she made all best use of it Verse 9. I will make them The coversion of the Jews shall be the wonder of the Gentiles Which say they are Iews and are not The perverse Jews at this day pretend but maliciously that those few Jews that turn Christians are not of them Bâ—unts voiage p. 1.2 but poor Christians hired from other places to personate their part That I have loved thee The Church is the dearly-beloved of Gods soul Jer. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Septuagint render it his beloved soul Verse 10. The word of my patience So called 1. Because we must suffer for the truth of it 2. Because hid in the heart it worketh patience I will keep thee From the hurt if not from the smart of it from the common distraction if not from the common destruction Which shall come upon all the world So the Romans in their pride called their Empire To try them that dwell sc By that sharp and sore persecution under Trajan the Emperour Verse 11. That no man take thy crown Not that crown of eternall life for that is unloosable but that honour that God hath put upon thee ver 9. A Christian may by falling into reproachfull courses lose what he hath wrought 2 Joh. 8.1 In respect of the praise of men 2. In respect of inward comfort 3. In respect of the degrees of glory in heaven He may misse of being a pillar in the temple of God as ver 12. Verse 12. Which is new Ierusalem It was a pride in Monâ—nns to over-ween his Pepuza and Tymium two pelting Parishes in Phrygia and to call them Hierusalem Eusâ—◠〈…〉 17. as if they had been the only Churches And surely it is nothing else but pride in the Brownists to avow that their Churches are nothing lesse then the now Ierusalem coming down from heaven See Mt Bâ—y'y his 〈◊〉 sive p 27. that the very crown scepter and throne of Christs kingdome consists in them c. My new name viz. That which he received from his Father in his exaltation Ephes 1.20 Phil. 29. Verse 14. And unto the Angel Archippus it may be for he was a Pastour here and began to cool long before this Col 4.17 These things saith the Amen The God of Amen as Isaiah calleth him faithfull in performing his promises to the remnant that he reserved in this lukewarm Church among so carelesse a multitude To these Christ became a beginning of the Creation of God so the new birth is here called as being of no lesse fame and wonder then the making of the world Verse 15. That thou art neither cold Such are our civil Justiciaries politike professours neuter-passive Christians a fait day mends them not and a foul day pairs them not peremptory never to be more precise resolved to keep on the warm side of the hedge to sleep in a whole skin suffer nothing do nothing that may interfere with their hopes or prejudice their preferments I would thou wert Better be a zealous Papist then a luke-warm Protestant Campian rat 10 Bâ—â—stow mot 36 Coster ad Osâ—and A zealous Papist saith one dare tell us to our heads that our religion is errour our selves heretikes our end destruction that one heaven cannot hold us hereafter one Church now that our damnation is so clearly set down in our own bibles that there needs no more to assure us thereof then to open our eies and read it that if we be not damned he will be damned for us c. This is better then forlorn wretchlesnesse in right religion and that detestable indifferency above-specified Verse 16. I will spue thee out I will please my self in thy just punishment Ah saith God as one ridding his stomack I will case me of mine adversaries I will avenge me of mine enemies Isa 1.24 Now the basest places are good enough to cast up our gorge in The
other necessaries to follow their great armies in their long expeditions of whom scarce one of ten do ever return home again but there perish by the way if not by the enemies sword yet by the wants intemperatenesse of the air or immoderate pains taking By the brimstone By the gun-powder or by their sulphured bowstrings which they discharge as out of their mouths whereunto they draw or lay them Verse 19. Plin Turk hâ—st In their mouth and in their tails Like the Serpent Amphisbaena that hath a head to do hurt at both ends Perhaps the Turks perfidy is here pointed at they keep leagues no longer then standeth with their own profit Verse 20. 1 Cor 10.10 That they should not worship devils As all idolaters do The devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Synesius glad to be worshipped in an idol as he was by Israel in a calf Verse 21. Mathâ—ol in Dioscorid Neither repented Being stupified as those Asses in Hetruria that feed upon hemlock They that make them are like unto them See Isa 44.17 CHAP. X. Verse 1. Come down from heaven NOt from the bottomlesse pit as Antichrist that opposite to Christs unction and function Clothed with a cloud Not yet so clearly to be seen and enjoyed by his as when he shall come in the clouds A rain-bow upon his head The effect of the Sun shining against a cloud and is Nuncius foederis serenitatis the Angel of Gods Covenant and of fair weather His feet as pillars of fire His meanest members stand out the hotest persecutions Verse 2. A little book open The Bible translated and explained It is called a great roul written with the pen of a man that is Isa 8 1. Deuâ— 30.11 clearly that the simplest of men may conceive it But it is little in comparison of the volumes of School-Doctours and Popish-Decretals wherewith the world was pestered when the Bible lay locked up and obscured We may well say of it as S. Bartholomew quoted by Dionysius said of Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in sundry respects it is both a little and a great Book He set his right-foot upon the sea As Lord of sea and land maâ—gre all heretikes and Antichrists that sought to throw him out of possession Neither the beast that ariseth out of the sea Chap. 13. nor the other that ariseth out of the earth shall be able to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. As when a lion roareth Gr. Loweth like an Oxe mugit for rugit See here an oxe in a lion mildenesse mixt with fiercenesse Satis est prostrasse leoni This lion preys not upon the prostrate Non mihi placet vindicta sed victoria said Caesar So may Christ say I seek not revenge but victory Seven thunders uttered their voices As the eccho of Christs loud voice No sooner had he spoken but great was the company of preachers sons of thunder who should speak powerfully Psal 68.11 prophesie and cry down superstitious worships and hereticall doctrines before peoples Nations tongues and Kings vers 11. of this Chapter This was fulfilled in Wicliffe Husse Luther Lambert and other heroicall Reformers Conter Amos 3.7 8. Verse 4. Had uttered their voices Not audible only Diâ—stiuâ— but articulate so as that John heard and was much affected Nescio quid divinum in auscultatione est there is no small efficacy in a lively voice to work upon the heart In Demosthene aliquid dâ—est Demosthenis quandò legitur non auditur Val. Max. Seal up these things viz. Till the time appointed See Dan. 8.26 and 12.9 Or for that the things were the secrets of Gods kingdom Math. 13. not fit or possible to be revealed 2 Cor. 12.4 Verse 5. Lifted up his hand And so swore solemnly Gen. 14 22. Numb 14.30 Ezek. 20 5. Because it seemed improbable if not impossible that ever Babylon should down Rome be ruined But all the judgements in the Revelation those of the seven seals seven trumpets and seven vials are still upon Rome Pagan Christian and Antichristian We may therefore conclude with that Emperour of Germany Frederike 2. Roma diu titubans varijs erroribus acta Câ—rruet mundi desinet esse caput Rome tottering long shall once be shattered And of the world shall cease to be the head Verse 6. That there should be time no longer i. e. The Beasts time shall be no longer but till the daies of the seventh trumpet which were shortly then approaching Or there shall be now no longer delay and protraction of time Verse 7. The mystery of God The conversion of the Jews called a mystery Rom. 11.25 the bringing in of the Gentiles fulnesse Ephes 3 3,4,6 the kingdome of the Saints of the most high Dan. 7.18 then when all the kingdoms of the world shall become the kingdoms of our Lord Jesus Christ Chap. 11.15 Verse 8. In the hand of the Angel which standeth This description of Christ is here purposely repeated that we may learn to trust in his power and flie to his wisdome as Agur did Pro. 30.1 2. for the understanding of divine mysteries Verse 9. Give me the little book Let Preachers ply the throne of grace if ever they will preach to purpose Bene orasse est bent studuisse said Luther Three things make a Preacher Reading Praier and Temptation He that will understand Gods riddles must plough with his heifer the Spirit which is not given but to them that ask it Alsted Châ—on 450 Ibid 267. Vide parcum in Gen. proâ—â—g And eat it up By reading and meditation Ministers must so devour and digest the holy Scriptures that as good Scribes they may draw out new and old for the use of the Church upon all occasions Jacobus de Voraginâ— was so called Quod esset veluti vorago bibliorum because he had as it were devoured the Bible So Petrus Comestor for the same reason Joannes Gatiâ—s a Sicilian was so well versed in the Scriptures and so great a Divine that he once said Si libri sacri perirent se per Dei gratiam restititurum That if the Bible were lost out of the world he could restore it Some thinke that Ezra did so after the Babylonish captivity but I cannot think so Verse 10. Sweet as honey The word is so to the spirituall palate whereas to the carnall it relisheth no better then the white of an egg or a dry chip Luther said He would not live in Paradise without the word At cum verbo etiam in inferno facile est vivere but with the word he could live even in hell it self See Ps 19.10 119.103 Jer. 15.16 Tom. 4. 〈◊〉 My belly was bitter By reason of the trials and tribulations that usually follow upon the faithfull preaching of the Word Opposition is Evangelij genius saith Calvin And Praedicare est nihil aliud quam derivare in se furorem mundi saith Luther To preach is to get the ill will
too So upon the news of the French Massacre Thâ—an a Jubilee was proclaimed at Rome the Cardinall of Lorrain gave a thousand crowns to the messenger The Pope caused the Massacre to be painted in his Palace those of Ireland he will surely pourtray in his Chappel or Oratoury These two Prophets tormented them As Elias did Ahab Jeremy and Ahab their slagitious countrey-men and as the Martyrs here did their persecutours Dr Fuller came to William Wolsey his prisoner and said Thou dost much trouble my conscience wherefore I pray thee depart and rule thy tongue so that I hear no more complaint of thee and come to Church when thou wilt c Act and Mon. fol. 15â—7 The end of carnall joy is sorrow saith Mr Bradford Martyr in a certain letter Now let the whoremonger joy with the drunkard Ibid. 475. swearer covetous malicious blinde buzzard Sr John For the Masse will not bite them not make them to blush as preaching will Now may they do what they will come devils to the Church and go devils home for no man must finde fault and they are glad of this Now have they their hearts desire as the Sodomites had when Lot was gone c. Verse 11. And they stood upon their feet That is they set themselves stoutly and vigorously to fight against Antichrist As William Oâ—kam Tu me gladio desende a Papâ—e injurin ego te verbis ac scriptis desendaÌ„ who being excommunicated by the Pope for writing some things against him fled to Ludovicus the Emperour who was likewise excommunicated and said unto him Defend thou me with arms and I will defend thee with arguments The Bishops also of those times that sided with the Emperour though they were none of the best yet they resolved and avowed never to yeeld to the Pope Sed si excommunicaturus veniret excommunicatus abiret cum aliter se habeat antiquorum canonum authoritas Verse 12. To heaven in a cloud As Christ did See the Note on Verse 7. And their enemies beheld Not without rage and regret to see how they were crossed and the truth more and more propagated Trucidabantur multiplicabantur saith one The Church as the Lilly is increased by its own juice Totum mundum sanguine oratione convertit saith Luther She converts all the world by her sufferings and supplications Verse 13. A greate earthquake Since the Reformation what stirs and broils have there been all over Christendomâ—â— Gods sword hath ridden circuit Ezek. 14.17 and is not yet sheathed nor can it Jer 47 6 7. as being still in commission And the tenth part c. Ruit alto à culmine Roma Lewis the twelfth King of France threatned that he would destroy Rome and coined money with an inscrâ—ption to that purpose Se perditurum Baâ—y 〈…〉 est â—â—vet Hist of the Coâ—nâ— of Trent 43. George Fransperg a Generall under Charles Burbon that sacked the City of Rome caused a halter to be carried near his colours saying that with that he would hang the Pope encouraging his souldiers who were most of them Lutherans with the great opportunity they had to get spoils But the sins of the City are not yet full Gave glory to the God of heaven Confessed their sins as Achan and changed their mindes as those Mal. 3.18 It is said of the Burgundians that being afflicted and oppressed by the Hunnes they applied themselves to Christ the God of the Christians Alsted Chron. 3 â—5 whom after a long debate they concluded to be the Almighty God Verse 14. The second woe is past Visionally past not eventually The third woe Woe to the wicked but joy to the Saints At once the Sun rises upon Zoar and the fire fals down upon Sodome Abraham stands upon the hill and sees the Cities burning Verse 15. Great voices in heaven i. e. Great joy and triumph in the Church militant Are become the kingdomes They have renounced Popery given up their names to the Gospel and received the Reformation For ever and ever Not for a thousand years only as the Millenaries hold Verse 16. And the four and twenty Elders See the Note on Chap. 4.9 Verse 16. Because thou hast taken Thou hast slain and subdued those thine enemies that sent messengers after thee saying We will noâ— have this man to rule over us Verse 18. Were angry Sed vanae sine viribus irae the wrath of these men turned to the glory of God That they should be judged According to their praier and thy promise Chap. 6.10 11. And shouldst destroy them God usually retaliates and proportions jealousie to jealousie provocation to provocation Deut. 32.21 frowardnes to frowardnes Psal 18.26 contrariety to contrariety Lev. 26.18 21 destruction to destruction as here He paies them home in their own coyn Verse 19. And the temple of God Abundance of light shall be diffused in the Church and heavenly mysteries more clearly revealed and more commonly understood And there were lightnings Utter destruction to the wicked as there was to Iericho at the sound of the seventh Trumpet Josh 6.16 CHAP. XII Verse 1. And there appeared THis and the two next following Chapters are an Exposition of the former vision A great wonder As shadowing out and shewing great wonders In heaven That is in the Church or according to some in the visible heaven where Sunne Moon and Starres are A woman Alma mater Ecclesia The Church is called a woman for her 1. Weaknesse 2. Fruitâ—ulnes 3. Lovingnes 2 Sam. 1.26 Clothed with the Sun With Christs own comlines Eze. 16.14 She is also conspicuous Mat. 5.14 and scorched with persecution Cant. 1.6 All which notwithstanding she is comely Vxor fulges radijs mariti saith the Civilian And the Moon under his feet She treads upon the worlds trash bears patiently all changes and chances and though the curs of the world bark at her she shines still En peragit cursus surda Diana suos A crown of twelve stars A crown in token of victory And of twelve stars Those white horses chap. 6 2. the twelve Apostles and their successours in and by whom mysticall Christ goeth forth conquering and to conquer Verse 2. Bodin Theatr. Nat. pag 350. And she being with childe And so soon smelt out by the Bears of the world Vrsa praegnantem mulierem non solùm teri gravitate notam sed eaâ— etiam quae pridiè conceperit solam ex omni turba consectatur Cried travelling Being hard beset with cruell persecutours she longs to be delivered of a Christian Emperour that might put her out of her pain and misery Verse 3. A great red Dragon A Dragon the devil is called for his sharp-sightednesse the Dragon hath a very quick eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—aâ—g and is said to sleep with open eyes as also for his mischievousnesse to man-kinde and lastly for his serpentine subtilty Gen. 3. The comfort is That as the devil is a Lion so is
as holy Priests With golden girdles Here an Interpreter gives this note M. Bernard That they which are leud and vicious though never so wise politike rich and valiant shall not be Gods instruments to plague Antichrist and his kingdom This their priestly apparel sheweth also how that these Angels come forth in the Churches cause and for her sake without any other by and sinister respect Verse 7. And one of the four beasts The faithfull Pastours by their divine discourses of the pure worship of God the intolerable tyranny of Antichrist c. stirre up the spirits of Gods servants to set them selves against that man of sinne and to execute upon him the judgement written This honour have all his Saints Psal 149. ult Seven golden vials Vessels of large content but narrow mouths they pour out slowly but drench deeply and distill effectually the wrath of God Full of the Wrath of God Filled out of the cup of his wrath mentioned in the former Chapter Verse 8. And the Temple was filled This shews that God graciously approves and miraculously protects the reformed Churches See Exod. 40.34 35. 1 King 8.10 So he did the Hussites in Bohemia All Germany was up in arms against them Actum jam de Hussitis videbatur Verùm Germani nondum viso hoste Panico terrore perculsi diffugerunt saith the Historian And when things seemed to be in a desperate condition the Germans smitten with a panick terrour fled all away before they had looked the enemy in the face How wonderfully is Geneva preserved in the midst of many mighty enemies What should I speak of Rochel relieved and Leiden rescued both from heaven We of this Nation have lately seen as much of Gods glory and power in our Temple as ever did any Till the seven plagues No Anticristian could understand the end of the present plagues till eaten into a better minde Vexatio dat intellectum CHAP. XVI Verse 1. Go your waies A Proof of the divine calling of the Ministers of the Gospel Pour out the vials See the Note on Chap. 15.7 Vpon the earth Upon Antichrist and his adherenrs Roma facta est ex aurea ferrea ex ferrea terrea said one of her own favourites Verse 2. And the first went They went not all at once Note the patience of God waiting mens return unto him Verse 2. Vpon the earth Antichrists foot-stool his branded slaves A noisome and grievous sore The French disease say some the devils disease say others viz. Spite and envy at the Reformation wrought in Bohemia Germany England c. upon the discovery of the Papists hypocrisie and filthines Verse 3. Vpon the sea The Popish Councel called a Sea from the concourse thereunto from all parts that of Trent especially with their deadly decrees making the traditions of the Church the rule of faith c. Died in the sea As the fishes of Jordan do as soon as they fall into the Mare mortuum and as the fishes in the river Nilus did when the waters thereof were turned into bloud Verse 4. Vpon the rivers c. The persecutours and impostours the Jesuites especially who have lately added twelve new Articles by the authority of Pope Pius 4. raised out of the Councel of Trent and added to the Nicen Creed Seâ— these â— Arâ—ic in thâ— epâ—st prâ—fix 〈◊〉 B Iewels works to be received with others as the true Catholike faith to be believed by as many as shall be saved And those that receive them not are not suffered to live amongst them This is worse then the six Articles in Henry the eighths time that whip with six cords as they cald it Verse 5. The angel of the Waters The same that poured forth his vial upon the waters vers 4 Thou art righteous God 's judgements are sometimes secret Justin l. 1. Val. Max. Act. and Mon. Camden See the Mirrour or Lookâ—â—â—-giassè both sor Saints and sinners set forth by my most loving and highly honoured friend M. San. Clark Pastour and Preacher of the Word at Bennet-Fink London unto whom not only Fâ—give thanks for his help in this publicatioÌ„ but also all the Churches that shall get good thereby alwaies just and so to be acknowledged We shall one day see the reason of all and say as Jehu did 2 King 9 36. Verse 6. For they have shed As Minerius that monster the cruell Duke of Alva bloudy Bonner the Guises and other of the Popes Champions Thou hast given them bloud to drink As Tomyris dealt by Cyrus the Parthians by Crassus the Romans by those Jews that cried out His bloud be upon us c. as our laws do by the Priests and Jesuites and those that receive them proceeding against such as are traitours to the State The putting out of the French Kings eyes who promised before with his eyes to see one of Gods true servants burned The death of Charls the 9 of France authour of the Parisian massacre by exceeding bleeding at sundry parts of his body who seeth not to be the just hand of God upon them This Charles beholding the bloudy bodies of the butchered Protestants in that execrable massacre and feeding his eye upon that wofull spectacle breathed out this bloudy speech Quam bonus est odor hostis mortui How sweet is the smell of a 〈◊〉 enemy and shortly after breathed out his accursed soul Inter horribilium blasphemiarum diras saith the Historian tantum sanguinis vim projiciens c. after the Beza had fore-warned him but in vain by that verse Tu vero Herodes sanguinolente time So Julian Attilas Felix of Wartenburg Henry 3. of France stabbed in the same chamber wherein he then being Duke of Aniou had contrived the French Massacre So let thine enemies perish O Lord. Talia quisque luat qualia quisque facit Verse 7. And I heard another That in the mouth oâ— two witnesses this truth might be established Let God be justified and every mouth stopped Out of the altar Under which lìe the souls of those that were slain for the testimony of Jesus Chap. 6. Verse 8. Vpon the Sun The Popes supremacy say some the Scriptures say others by the light whereof they are laid open to the world dancing naked in a net and yet not seeing their own nakednesse Act. and Mon. fol. 1657. as Mr Philpos Martyr told Chadsey and by the dint whereof Hâ—s 6.5 God smites the earth Isa 11.4 that is the consciences of these Popelings glued to the earth He even hews them by his prophets and slaies them by the words of his mouth Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And men were scorched Or parched scalded roasted This is by accident in regard of the Scriptures for the Lord speaketh peace to his people and his word is good to those that are good Orig. in Num. Homil. 27. Mic. 2.7 But as Origen saith of devils so may we say of Papists there is no greater torment to them then the Word of
mortalitatis privilegium est licere aâ—iquando peccare See thou doe it not An elliptick and concise kinde of speech in the Greek betokening haste and displeasure at that was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Papists will needs despite the Angels with seeming courtesies and respects And whereas the Councel of Laodicea saith It behoveth Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to pray to Angels Cap. 35. Surius and Caranza make the words to be Non oportet Christianos ad angulos congregationes facere and the title they make De ijâ— qui angulos colunt in a clean contrary sense to the Councels intention Verse 11. And I saw heaven opened i. e. He saw things done before his eyes as it were so do not we but are left to conjectures Here is shewed saith one the foil of the Beast bearer up of the whore and no question but now highly chafed with her fall This is the last and noblest act of Christs riding for the Dragon and his Vicars utter destruction Thus he Here is shewed saith another Interpreter in what state the Church shall be in upon the ruine of Rome even as a people standing in arms under their General Christ Jesus for a time till the last battle be fought and the enemies destroied Behold a white horse Christ riding as an Emperour triumphing and as a righteous Judge Psal 9.8 96.10 13. Verse 12. His eyes were as a flame of fire A quick sighted Judge an intelligent warriour Counsell and strength are for the war 2 King 18.20 And on his head were many crowns Let the Tripple-crowned Pope look to himself Christ out-crowns him by farre And he had a name written His holy and reverend name Jehovah Jeâ— â—3 importing his Godhead for he is Jehovah our righteousnesse And as thus No man knows the Son but the Father Mat. 11.26 for as God he is incomprehensible Judg. 13.18 What is his name or what is his sons name if thou canst tell Prov. 30 4. Who shall declare his generation Isa 53.8 Verse 13. Dipt in bloud In the bloud of his enemies as a victour returning from a huge slaughter Caesar is said to have taken prisoner one million of men and to have slain as many Mahomet the first Emperour of the Turks to have been the death of 800000 men Turk â—â—st Scanderbeg to have slain 800 Turks with his own hand But our Conquerour shall out-do all these when he shall tread them in his anger and trample them in his fury and their bloud shall be sprinkled upon his garments and he will stain all his raiment Isa 63.3 The word of God Joh. Idiotismus Ioannis Pareâ— 1.1 5.7 Hereby it appears that this was John the Evangelist that wrote this book Verse 4. And the armies which were in heaven The heavenly-minded Hero's that sight his battles are all in his livery horsed and habited as he in whom they are more then Conquerours because they are sure to conquer before they fight Verse 15. A sharp sword The word Eph. 6.17 the rod wherewith he smiteth the earth Isa 11.4 The breath of his mouth whereby Antichrist shall be over-thrown as by force of arms so also of arguments The Nations The Paganish-Papagans See the book entituled Paganopapismus wherein is proved that Papisme is flat Paganisme and that the Papists do resemble the very Pagans in above sevenscore severaâ—l things And he treadeth the wine-presse At Armageddon Chap. 16.16 Verse 16. And on his thigh Where his sword hangs Psal Non minor est virtus quam querere parta 〈◊〉 45.3 to shew that he will keep what he hath gained Vincere sâ—is Annibal victoriâ utinâ—sâ—is said one Or on his thigh quia filiabitur nomine ejus Psal 72.17 the name of Christ shall endure for ever it shall be begotten as one generation is begotten of another there shall be succession of Christs name He shall see his seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hands Isa 5.10 Confer Gen. 46.26 Lord of Lords This title the Pope usurps but what said Miconius in a letter to Calvin upon the view of the Churches enemies Gaudeo quod Christus Dominus est alioqui totus desper assem I am glad that Christ is Lord of Lords for else I should have been utterly out of hope Verse 17. Standing in the Sun Where he might best be heard as an Herald And he well types out such as by clear light of truth shall make known the certain destruction of the enemies before the battle he fought Vnto the supper of the great God They that would not come to the supper of the Lamb shall be made a supper to the fowls of heaven Verse 18. That ye may eat He alludes to Ezek. 39 4.17 Gog and Magog were a type of Antichrist Behold I am against thee ô Gog the chief Prince of Meshec and Tubal saith the Lord Ezek. 38.3 where if Gog be the great Turk and Meshec Cappadocia where he first setled himself Why should he be called Prince of Tubal also that is of Spain France and Italy as Hierome and Josephus interpret it neither do Bellarmine and Gretser dissent Is it not to shew that after the fall of Babylon the Antichristians shall call in the Turk and other Pagan Princes to invade and distresse the Church that they may all perish together and feed the fowls with their dead carcasâ—â— Verse 19. And I saw the Beast The Churches enemies are even ambitious of destruction Judgments need not go to finde them out they run to meet their bane Verse 20. And the Beast was taken Taken suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè dâ—eâ—tur de ijs quos sugiemes arripimus Bez. or as he was flying and so thinking to escape Dio maketh mention of a notable thief that did much mischief in Italy afterwards the Popes seat in the daies of Severus This Emperour used all the means he could to catch him but could not do it Dio. in Severo Quippe qui visus non videbatur non inveniebatur inventus depreheâ—sus non capiebatur saith the Historian But this subtle Beast meeteth with his match and more for he is caught and cast into the lake c. Christ is a conquerour so soon as ever he comes into the field Vexit vidit vicit When the enemies are tumultuating he comes upon them as out of an Engine and hurls them headlong into hell And with him the false prophet This is the same with the Beast only the Pope is called the Beast in respect of his civil power and the false prophet in respect of his spirituall See the Note on Chap. 13 12. These both were cast alive Death shall not end their misery but they shall suffer most exquisite torments Potentes potenter torquebuntur Verse 21. Slain with the sword Not so deeply damned and yet so slain as to be made a prey to the infernall vultures and then the fattest carcase
crowned the very same day that the year before Daniel he had been banished the Realm No more death For mortality shall be swallowed up of life Neither sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Properly for losse of friends for we shall inseparably and everlastingly enjoy them We shall sit down with Abraham Isaac and Jacob have communion with them not only as godly men but as such and such godly men And if with them why not with others whom we have known and loved in the body Nor crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qualis est in tragaedijs saith Aretius Nor any more pain Or Hard labour for a livelyhood to be gotten with the sweat either of brow or brain For the former things c. The Latins call prosperous things Res secundas because they are to be had hereafter they are not the first things Verse 5. Write for these words are faithfull Though few men will believe them for if they did what would they not doe or sorgo to get heaven Cleombrotus reading Plato's book of the immortality of the soul was so ravished with the conceit thereof that he cast himself headlong into the sea But how many reading this better book of heavens happinesse are no whit wrought upon thereby or in the least measure moved to affect those things above that run parallel with the life of God and line of eternity Verse 6. It is done As the punishment of the wicked Chap. 16.17 See the Note there So the reward of the righteous is performed and accomplished I will give unto him Whereas some good soul might say I would it were once done Have patience saith God I will shortly give unto him that is athirst to drink of that torrent of pleasure that runs at my right hand without any either let or loathing Clitorio quicunque sitim de fonte levarit Vina fugit gaudetque meris abstemius undis Ovid Metamâ— Of the water of life freely But merit-mongers will not have it freely therefore they shall go without it Coelum gratis non accipiam saith Viega Verse 7. He that overcometh Gr. He that is overcoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not yeelding though he hath not yet overcome If he but doing at it and do not yeeld up the bucklers Shall inherit all things Tanquam haeres ex asse All Gods servants are sons and every son an heir Verse 8. But the fearfull Cowardly recreants white-livered milk-sops that pull in their horns for every pile of grasse that toucheth them that are afraid of every new step saying as Caesar at Rubicon Yet we may go back that follow Christ afar off as Peter that tremble after him as the people did after Saul 1 Sam. 13 7. and the next news is They were scattered from him vers 11. These lead the ring-dance of this rout of reprobates and are so hated of Christ that he will not imploy them so farre as to break a pitcher or to bear a torch Judg. 7. And unbelieving Therefore fearfull because unbelieving for faith fears no fray-bugs but why do ye fear ye small-faiths saith our Saviour Verse 9. One of the seven Angels The same likely that Chap. 17.1 had shewed him the damnation of the Whore So studious and officious are the Angels to serve the Saints Heb. 1.14 The Bride the lambs wife Vxor fulget radijs mariti saith the Civilian so is it here Verse 10. To a great and high mountain As Moses was carried up into mount Nebo that from thence he might view the promised land He that would contemplate heaven must soar aloft flie an high pitch c. Take a turn with Christ in mount Tabor and be transfigured Verse 11. Having the glory of God Who putteth upon her his own comelines Ezek 16. as Rachel was decked with Isaac's jewels Even like a Jasper And so like God himself who is set out by a Jasper Chap. 4.3 Clear as Crystall There is no such jasper in nature as is thus clear but such an one must here be imagined Nec Christus nec coelum patitur hyperbolen Verse 12. And had a wall Far better then that of Babylon Indeed this celestiall China needs no wall to divide it from the Tartars this is Arabia Foelix the people whereof live in security and fear no enemy And had twelve gates Thebes had an hundred gates and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but nothing so well set and so commodious for passengers as this City with twelve gates Twelve Angels As porters to let in not as swordmen to keep out as the Angel that stood Centinel at the porch of Paradise Gen. 3. Verse 13. On the East three gates The Church is collected and heaven filled from all quarters of the earth Hence it is by one compared to the Samaritans Inne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it receiveth and lodgeth all strangers that come In the Synagogue there was not lodging for all the Ammonites and the Moabites were excluded the Congregation of Israel But Christ was born in an Inne to signifie that in his Kingdom all may be entertained He is called the second Adam the Greek letters of which name as Cyprian noteth do severally signifie all the quarters of the earth His garments were divided into four parts because out of what coast or part soever we come saith a Divine Christ hath garments to cloath us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and room to receive us There are that have observed that the name of God in all the chief languages consisteth of four letters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deâ— Dien Gott c. to intimate that he hath his people in all the four quarters of the earth out of all countries nations and languages Verse 24. And the wall A wall the Church hath about it and a well within it vers 6. A garden enclosed is my sister my spouse a spring shut up a fountain sealed Cant. 4.12 This wall of the Church hath twelve foundations that is Christ the only foundation 1 Cor. 3.11 first laid by the twelve Apostles In whose names also the summe of Christian faith is made up in those twelve Articles of the Creed Discessuri ab invicem Apostoli normam praedication is in commune constituunt saith Cyprian Cyp de symbâ—l Apost l. The Apostles being to be severed into severall Countries to preach the Gospel agreed upon this as the summe and substance of their Sermons It was called Symbolum a sign or badge to distinguish Christians from unbelievers Had twelve foundations Foundation is taken either for Christ 1 Cor. 3.11 Mat. 16.16 or for the doctrine of the Apostles teaching salvation only by Jesus Christ as Ephes 2.20 and here The Papists have lately added twelve new Articles raised out of the Councel of Trent to be believed by as many as shall be saved as above hath been noted Verse 15. Had a golden reed Not those twelve Trent-Articles or any humane invention but
the word as Chap. 1â— 1 wherewith is measured not the Temple only as there but the City gates and wall as Ezek. 4. Verse 16. And the City lieth foursquare So was Babylon of old as Herodotus describeth it which yet was taken by Cyrus Alexander Herod 〈◊〉 and sundry other enemies Heaven also is taken but by another kinde of violence then by force of arms The solid square whereby it is here set forth commends it to us 1. Heb. 12.28 For stable and unshaken Immota manet as it is said of Venice which yet stands in the sea and hath but one street that is not daily overflowed the Venetian Motto is Nec fluctu nec flatu movetur 2. Turk hist 1153. For such as looketh every way to the four corners of the earth as Constantinople did which is therefore said to be a City fatally founded to command Twelve thousand furlongs About 300. Dutch miles Nine-veh was nothing to this City for bignesse no more is Alcair Scanderoon or Cambalu which yet is said to be 28. miles in circuit being the imperiall seat of the great Cham of Tartary Quinsay in the same Kingdom Ibid. 75. is said to be of all Cities in the world the greatest in circuit a hundred miles about as Paulus Venetus writeth who himself dwelt therein about the year 1260. But our new Jerusalem is far larger 12000 furlongs according to some make 1500 miles and yet he that shall imagine heaven no larger then so shall be more worthy to be blamed then the work-men were that built Westminster hall which King William the second the founder found great fault with for being built too little saying It was fitter for a Chamber Dan Chron. then for a Hall for a King of England and therefore took a plot for one farre more spacious to be added unto it Verse 17. An hundred twenty four Cubits A Cubit is six handfuls That is of the Angel That appeared as a man but bigger and higher then ordinary Now because this holy City is thus measured and that with the measure of a man Some think it to be meant of the Church militant But some other passages in this and the following Chapters cannot be otherwise taken according to the letter then of the state of full perfection They do best in my opinion that take in both Verse 18. Was of Jasper A stone of great worth and glory the beauty whereof saith one it is easier to admire then to declare It hath a variety of sweetnesse in it such as none of the most cunning wits and sharpest eyes are able to distinguish Heaven we are sure is such as eye hath not seen ear hath not heard c. Sermo non valet exprimere experimento opus est Words are to weak to utter its happinesse get to it once Chrysost and you will say so Pure gold A mettall that shineth in the fire wasteth not in the use rusteth not with long lying rotteth not though cast into brine or vinegar as Pliny noteth to shew that this City is incorruptible invincible Like unto clear glasse Glistering gold such as this world affords not Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the foundations The Apostles and their faithfull succâ—ssours who were puriores coelo saith Chrysostome clearer then the sky the very stars of the world and flowers of the Churches as Basil calleth them Verse 20. The fift Sardonyx Search is here made thorow all the bowels of the earth for something of worth to shadow out the Saints happinesse which if it could be fully known as it cannot it would be no strange thing or thank-worthy for the most horrible Belial to become presently the holiest Saint or the worlds greatest minion the most mortified man He that desires to know the nature and vertues of these precious stones may read Epiphanius Philo Francisous Rurus and others Degemmâ—â— Josephus also in the third book of his Jewish Antiquities That was an odd conceit and scarce worth relating held by Anaxagoras Coelum ex lapidibus constare aliquando collapsurum Laâ—rt That heaven was made up of stones and would one day fall upon mens heads That other saying of his is much more memorable when being asked Wherefore he was born He answered Vt coelum contempler that I might busie my thoughts about heaven Verse 21. And the twelve gates i. e. Gate-keepers Preachers of the righteousnes that is by faith Were twelve pearls All which doe receive their lustre and worth from Christ that pearl of price Matth. 13. like as the pearl by beating oft upon the Sun-beams becometh radiant as the Sun Was pure gold Which no dirty dog may ever trample upon Verse 22. No temple No need of externall worships and ordinances for they are all taught of God they see his face and hear his voice Now we see but in part because we prophecy but in part 1 Cor. 13. Verse 23. And the City had no need He saith not there shall be no Sun or Moon but there shall be no such need of them as is now for the Lamb shall outshine them shine they never so gloriously as they shall in that new heaven Isa 30.26 Verse 24. And the Nations See Isa 60 3. and that he speaketh of the life to come See ver 11 18 19.21 Do bring their glory Despise and cast away all for heaven Canutus set his crown upon the crucifix which according to the course of those times was held greatest devotion K Edw. 6. Act. and Monfol 1185. assured the Popish rebels of Devonshire That he would rather lose his Crown then not maintain the Cause of God he had taken in hand to defend Nazianzen rejoyced that he had something of value viz. his Athenian learning to part with for Christ c. Verse 25. For there shall be no night there And so no need to fear a sudden surprize by the enemy watching his opportunity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their day above is a nightlesse day as a Father cals it Verse 26. And they i. e. The Kings as ver 24. Verse 27. And there shall in no wise Though the serpent could wind himself into paradise yet no unclean person can come into this holy City Tertullian called Pompeys theatre which was the greatest ornament of old Rome arcem omnium turpitudinum the stie of all uncleannes Heaven is none such CHAP. XXII Verse 1. A pure river NOt muddy as Nilus but clear as Callirhoâ— The allusion seems to be to that earthly Paradise so well watered Gen. 2. or else to Ezek. 47. This river is Christ Joh. 4.14 and so is that tree of life verse 2. The second Adam is a quickening spirit Verse 2. In the midst of the street of it In medio foro ejus where all may easily come by it not kept with a strong guard as the apples of Alcinous Hesperides c. Twelve manner of fruits Heavens happinesses are so many that they cannot be numbred so
landlord and so to forfeit all as they did Hos 2.9 And as that proud King of Aegypt did Ezek. 29 3 9. Isa 19.5 6. Because Pharaoh saith The river Nilus is mine own therefore saith God I will dry up the river and so starve Aegypt Secondly Get thine heart well seasoned with the fear of God For the fear of the Lord is to hate evil as pride arrogancy c. Prov. 8.13 Joseph truly feared God and therefore hated not only grosse evils as that of adultery but close evils as this of arrogancy It is not in me God shall give Pharaoh an answer Gen 41.16 As he insinuates himself by this dutifull comprecation so he extenuates his gifts that he may give the glory to God And he lost nothing by it For he that said Without me God shall answer Pharaoh heard from Pharaoh without thee shall no man lift up his hand in the land of Aegypt ver 44. So Iohn Baptist was full of the sear of God and thereby of humility for these two go coupled Prov. 22.4 and so close that there is no copulative in the original thus it runs By humility the fear of the Lord the one is as it were predicated of the other are riches and honour and life What riches Iohn Baptist had I know not but for honour that hand of his that he thought not worthy to unloose Christs latchet of his shoe Christ thought worthy to be laid upon his head in baptisme Iohn modestly withstood the motion at first be forbad him yea he earnestly forbad him as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnixe probâ—buit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in compos intendit significationâ—as for I have need saith he to be baptized of thee and comest thou to me But when he heard better reason he soon submitted an humble man will never be an heretike never be opinionate at least obstinate Then be suffered him Mat. 3.14 15. There are that say That for his humility here on earth he is dignified with that place in heaven from which Lucifer fell Who told them that I know not but this I know that he that humbleth himself shall be exalted Thirdly Learn and labour to know more of God and his will of thy self and thy duty The more any one seeth of God the lesse he seeth by himself As he that hath looked a while upon the body of the Sun when he looks down again seeth nothing Gen 18.27 Ephar vegnaphar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disce hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at 〈◊〉 disam 〈◊〉 Rol. in â—â—â—um All nations are but as a drop of a bu◠〈◊〉 before God Quantilâ—â—igitur es tu 〈…〉 particula Vnde superbit home 〈◊〉 conceptio culpa nasci poera labor vita necesse mort Revel 3.17 Pharisaeus non vulnâ—ra sed munera osâ—eâ—tat but is dazelled Abraham when he stood before God and considered the infinite distance and disproportion confesseth himself to be dust and ashes Iob abborres himself in dust and ashes who till then thought himself some-body Isaiah cries out Wâ—e is me for I am undone Isa 6.5 Yea that proud Nebuchadnezzar when once tamed and taken down and had seen but some small portion of Gods might and majesty acknowledgeth That all the inhabitants of the earth are nothing c. Dan. 4 35. See thy self next what thou art by nature what by practice See this in the clear crystall of Gods pure law that perfect law of liberty as St Iames cals it because it freely and fully shews a man the blemishes of his soul the errours of his life The sight whereof if any thing will say a man low in his own eyes and make him as much abased and abashed before God as Mephibosheth would have been before David if he had been as fully guilty of treason as Ziba falsly accused him But therefore did Laodicea so admire her self because she knew not that she was wretched and miserable c. This if she had seen she would soon have laid down her plumes And so would that blinde Pharisee that bragg'd as fast of his righteousnesse as once Zenxis the Painter did of Atalanta's picture which when he had finished he wrote under it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sooner may painters envy then imitate this work yea he so pleased himself with the conceit of what he had done that he died with laughing at it Fourthly Consider seriously the many woes God hath denounced against proud persons all which will be as surely executed upon thee if thou repent not as the coat is on thy back or the heart in thy body Nebuchadnezzar for instance and after him Belshazzar Dan 5.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod Disette justitiam moniti c. â—irg because he would not to be warned as before him Senacherib whose statue is yet to be seen saith Herodotus in Vulcans Temple with this inscription Look upon me and learn to fear God No sin so directly offends God as pride and his judgements are most direct against it above all sins When a wall swels it is nearer breaking when the heart is puft up it is nearer destruction Fifthly Look upon the best that ever breathed and you shall finde them most modestly conceited of themselves Iacob is lesse then the least of Gods loving kindenesses David a worme and no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 5.8 Agur more brutish then any man Great Paul the least of Saints the greatest of sinners Peter a man a sinner a very mixture of dirt and sinne Bradford in his own judgement A very painted hypocrite Mr Bartlet Green Martyr was of such a modest nature so humbly thinking of himself as in sew is to be found saith Mr Fox ever dejecting himself under that was in him and ever seeming to be lesse then he was as well declareth not only his letter to Mr Philpot wherein he doth earnestly expostulate with him for slandering him with praise of his wit and learning and other excellent vertues but also by his own speech and answers in his examination c. When he was beaten and scourged with rods by Bonner which scarce any man would believe nor I neither saith the same Mr Fox but that I heard it of him and he greatly rejoyced in the same yet his shame-fac'd modesty was such that neither he would expresse any mention thereof lest he should seem to glory too much in himself save that only he opened the same to one Mr Cotton of the Temple a friend of his Act and Mon. fol. 1684. a little before his death A gracious heart is not a blab of his tongue but rests and rejoyceth silently in the conscience of a secret goodnesse Christian modesty teacheth a wise man not to expose himself to the fairest shew and to live at the utmost pitch of his strength Christ beside the vail of his humanity sates See you tell no man hid himself that they might not make
done on the earth Lucian also that Atherst tels us of certain crannies and chinks in heaven thorow the which Iupiter at some set times looks down upon men And if then they be praying they may be heard otherwise not Christ an nominat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With the same impudency also doth he deride all other his Heathenish gods and yet with the same blasphemous mouth railâ—th upon Christ as a crucified Cosener I abhor to relate it and upon Christians as mad men because so for ward to suffer Martyrdome Thus he lates about him on every side and makes that good of himself that some have affirmed of Constantinus Copronymus That he was neither Jew Pagan nor Christian Sed coliuvies quaedam impictatis but an arrant Atheist So before him are said to have been Theodore of Cyrene Evemerus Hippo Nicanor In protrepâ—ico Sacton uâ—refert cum auâ—â—tum sic comminaâ—tem â—ovi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—iad 3. and others mentioned by Clemens Alexandrinus Such an one was that monster Caligula that braved his god Iupiter and threatned him And yet not withstanding at every clap of thunder or slash of lightning he ran under his bed or fought somewhere to hide himself as frighted worme wriggles into his hole Mentiuntur qui dicunt senon sentire esse Deum saith Seneca They lie that say they think there is no God for though they say so to thee by day yet they doubt thereof within themselves by night Then fear comes upon them and trembling which maketh all their bones to shake as it did his Job 4 14. And as it is reported of Tullius Hostilius the third King of Romans that turned the peoples mindes to the study of warlike discipline Plutarcht despising Numa his predecessours sacrifices and saying that religion did but effeminate mens mindes and make them unfit for noble imploiments Neverthelesse Lactantius witnesseth that this King fained to himself and worshipped two new Gods Pavorem Pallorem Fear and Palenesse Gods that he carried about with him in his own bosome Lactantius and could not shake off For as any man is more desperately wicked and irreligious so he is more vexed with the terrours of his own conscience which is gods spie and mans overseer and stings him Rom 2.15 betwixt whiles with unquestionable conviction and horrour It was an Atheisticall speech of Statius the Poet. Primus in or be Deos secit Timor Statius That Fear first made gods in the world and that all opinion of a Deity was frivolous devised by wise men to keep the people in awe and order For if these were no other argument to prove that there is a God these very fears and terrours of conscience stricken into mens minds after sinne were sufficient For these must needs come from a Judge that detesteth dishonesty and exerciseth judgement upon the soul Richard the third of England felt this Trussels contin of â—aniels hist of England fol. 349. Somnum nostâ—rmi horrores pleruâ—â— interru◠〈◊〉 â—ursus a â—â—ibiti syâ—phoniaci conciliabant Thuan l 57. And so did Charls the ninth of France The former after the murder of his two innocent Nephews had fearfull dreams Insomuch that he did often leap out of his bed in the dark and catching his sword which alway naked stuck by his side he would go distractedly about the chamber every where seeking to find out the cause of his own occasioned disquiet The later after the bloudy massacre of Paris could seldome take any sound sleep being as terrible to himslef as he formerly had been to others and could never endure to be awakened out of sleep without musick or some like diversion Now could these men possibly either conclude or suspect there was no God Some I confesse there are that lay violent hands upon all the principles in their heads and doe what they can to tear them our that they may sinne the more freely They are loth to confesse a God for fear to stand in awe of him and yet will they nill they the fear of the least things maketh them to confesse him Nay Isa 7.2 2 Chron 33.1 because they fear not him that made all things therefore they stand in awe of all things as Ahaz that trembled as a shaken leaf and his grandson Manassch that hid his head among the thorns Tanta adâ—ò cum res trepidae reverentia divsim Nasâ—itur â—â— Silius 1.7 and from thence was pulled and bound with setters He that had faced the heavens and neither feared God nor cared for man is now at his wits ends for the fear of his heart Wherewith he did fear and for the fight of his eyes which he did see Deut. 28.67 What would such Atheists then do did they but see hell Bellarmine is of opinion that one glimpse of hell were enough to make a man not only turn Christian and sober but Anchorite and Monk to live after the strictest rule that may be And yet he tels us of a certain Advocate of the Court of Rome that being at point of death Bellar. de arteâ—s moriendi 1.2 cap 10. Eâ—oenim propero ad inferet neâ— est at aliquid pro me agas stirred up by the standers by to repents and call upon God with a constant countenance and without signe of sear he turn'd his speech to God and said Lord I have a desire to speak unto thee not for my self but for my wife and children For I am bastening to bell neither is there any thing that thou shouldst doe for me And this be spake saith Bellarmine who was there present and heard it as if he had spoke of a journey to some village or town and was no more affrighted Surely had this man had a right apprehension of hell-torments endlesse easelesse remedilesse such as he should never be able to abide or avoid he could not have made so light account of them But a discourse of hell is but as painted fire which burns not or as the painting of the toad which men can look on and handle without affrightment Jac. Rev hist Pontifâ—â—om 199. Of Pope Clement the fifth it is reported That when a Nephew of his whom he had loved sensually and sinfully died he sent his Chaplain to a Necromancer to learn how it fared with him in the other world The Conjurer shewed him to the Chaplain lying in a fiery bed in hell which when it was told the Pope he never joyed more after it but within a short while died also But to most men it may be justly said Gredo quae ese infer is dicuntur faâ—sa esse existimas Heu vivunt bemines tanquans mors nussa sequatur Aut veluit insernus sabula vana soret as Cato id once to Caesar I beleeve that thou thinkest all that is said of bell to be false and fabulous Men live alas as if they should ne'r die Or as if hell were a meer foppery And this is
Popish penitentiaries those miserably misled and muzzled creatures They write of out King Henry the second that going to Canterbury to visit the sepulchre of his own Martyr Thomas Becket coming within the sight of the Church he alighted and went three miles on his bare feet Daniels hist fol â—02 which with the hard stones were forced to yeeld bloudy tokens of his devotion on the way Clemens the fifth Pope caused Dandalus the Venetian Embassadour to come before him tied in chams Incl p. 379. Gab. Powell of Tolerat and to wallow under his table with dogs whilest his Holinesse sat at supper The Pope lashed Henry 4. of France in the person of his Embassadour at Rome after the singing of every verse of Miserere untill the whole Psalm was sung out Sed exor to jam Evangely yubare sagaciores ut spero principes ad nutum Romani Orbily non solvent subligacula saith a great Divine If a man take of you By way of gratuity but not of wages or by their followers and not by themselves No Cappucine among the Papists may take or touch silver This mettall is as very Anathema to these D. Halls epist 5. Decade 1. as the wedge of gold to Achan At the offer whereof he starts back as Moses from the Serpent Yet he carries a boy with him that takes and carries it and never complains of either mettall or measure Verse 21. As though we had been weak i. e. Worthlesse and spiritlesse But mistake not your selves I am another manner of man then you imagine me It is said of Athanasius that he was Magnes Adamas a loadstone in his sweet gentle drawing nature and yet an adamant in his resolute stout carriage against heretikes and evil doers Nazianz. Verse 22. Are they Israelites Gods select peculiar Happy art thou ô Israel who is like unto thee ô people â— Deut. 33.29 The Jews say that those seventy souls that went with Iacob into Aegypt were as much as all the seventy Nations of the world Tabor and Hermon the East and West of Iudea are put for the East and West of the world Ps 89.12 Verse 23. In labours more abundant Chry softome calleth Paul Insatiabilem Dei cultorem an unweariable servant of God Verse 24. Fourty stripes save one That they might be sure not to exceed the set number of stripes limited by the Law Deut. 25.3 Verse 25. Thrice was I beaten c. By the Roman Magistrates as also the Martyrs were by the Romish Bishops Act. and Mon. fol. 1854. Thomas Hinshaw was beaten with rods by Bonner and abode his fury so long as the fat-paunched Bishop could endure with breath and till for wearinesse he was fain to cease So also he dealt by Iohn Willis and by M. Bartlet Green who greatly rejoyced in the same Ibid 1684. I have been in the deep Sine nave in mari fuâ— So the Syriack renders it For 24. hours together I have been floting in the sea Verse 26. By mine own countreymen A Gentilibus meis a Gentibus Verse 27. In wearinesse and painfulnesse Here 's dainty rhetorick Tully calleth Aristotles Politikes Aureum flumen orationis a golden floud of eloquence in respect of the purity of the stile and the excellency of the matter May it not be more truly said of this great Apostles writings Verse 28. That which cometh c. Quasi agmine facto repetitis vicibus His care came upon him as an armed man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gave him no rest or respite The care of all the Churches Calvin was no otherwise affected toward the Churches though far remote then if he had born them upon his shoulders saith Beza He often sighed out Vsquequo Domine over the poor afflicted Churches of Christ with the miseries whereof he was much more affected then with any of his own private miseries I could not but love the man said Theodosius of Ambrose for that whilest he lived Magis de ecclâ—siaru statu quaÌ„ de suis periculis angebatur and when he died he took more care for the Church then for himself Verse 29. Who is weak By passion And I am not weak By compassion And I burnt not i. e. Am exceedingly grieved Compare Ps 10.2 7.14 He hotly pursueth the poor Verse 30. I will glory of the things As a conquering of his spoils or as an old souldier of his sears The Apostle glorieth in those things that his adversaries condemned as infirme in him Verse 31. Which is blessed for ever And therefore to be blessed as he that is the father of our Lord Jesus Christ This is a praise that he much stands upon Rom. 15.6 And surely if all generations shall call the virgin blessed for that she was the mother of Christ Luk. 1.48 how much more c. Verse 32. In Damasius The chief City of Syria built say some in the place where the bloud of Abel was spilt and thence called Damesek i. e. a bag of bloud Thither Paul marched with a bloudy minde but was miraculously converted and so powerfully confounded his countreymen there that they incensed the governour against him to his great peril That is the guise of godlesse persecutours to attempt that against the truth by arms that they cannot effect by arguments See Act. 9.23 24. Verse 33. And thorow a window c. An honest shift though against the Roman Law of leaping over the walls Quia leges semper ad aequitatem flectendae sunt saith Ciero The sense of the law is the law Apices juries non just jâ—s and not alwaies the letter And escaped his hands Of the lawfulnes of flight in some cases See the Note on Mat. 10.23 Act. 9.24 CHAP. XII Verse 1. It is not expedient for me BEcause it carries a shew at least of pride and folly and Christians must be shy of the very shews and shadows of sin Ministers especially whole practice easily passeth into an example Howbeit for the Corinthians it was expedient because they thought more meanly of Paul then was meet To visions and revelations The false Apostles haply boasted of such as some seducers do now-adaies who dream Midianitish dreams and then tell the same to their neighbours for Gospel But take heed the old Prophet may bring men into the lions mouth by telling them of an Angel that spake to him Verse 2. I knew a man in Christ i. e. A Christian and approved 2 Cor. 13.5 Above fourteen years ago See the Note on Act. 9.9 All this while till now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had held his tongue Taciturnity in some cases is a Christian vertue Either be silent or say somewhat that is better then silence was an old morall precept Verse 3. Whether in the body c. So far did he forget and neglect his own body which is so dear and near a thing in comparison of that incomparable delight he then took in the Lord Oh that
joy ò my God when shall I be with thee These were the dying words of the last Lord Harrington that was in heaven afore-hand O the joyes the joyes the unspeakable joyes that â— feâ—l in my soul said another that was even entting into heaven and had a foretaste of eternall life Peter in the transfiguration was so transported that he never thought of a tabernacle for himself Mat. 17. he cared not to lie without doors so he might longer enjoy that glimpse of heavens glory Verse 4. How that he was caught up Not locally likely but in spirit as Act 7.56 Ezek. 8.3 Into Paradise heaven whereof that earthly Paradise was but a dark shadow Hierome comforting a young Hermite bad him look up to heaven Et paradisum mente deambulare to take a few turns in Paradise by his meditations assuring him that so long as he had Paradise in his minde and heaven in his thought Tamdiù in eremo non eris He should not be sensible of his solitarinesse Vnspeakable words Wordlesse words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as words are too weak to utter Nec Christies nec Coelum patitur hyperbolen A man cannot hyperbolize in speaking of Christ and heaven but must entreat his hearers as Tully doth his Readers concerning the worth of L. Crassus Vt majus quiddam de ijs quà m quae scripta sunt suspicarentur â— De Oratore that they would conceive much more then he was able to expresse It is as easie to compasse the heaven with a span or contain the sea in a nut-shell as to relate heavens happinesse Verse 5. Yet of my self I will not glory Non nisi coactus ut suprà Paul was a modell of modesty a very crucifix of mortification as one calleth him But in mine infirmities i. e. My troubles so called either because under them we seem infirm and contemptible or else for that afflictions oft shew our infirmities our impatience c. they make us sick of the fret c. Verse 6. Lest any man should think of me Let no man saith Gregery desire to seem more then he is that so he may be more then he seems It pleaseth me not saith Augustine that by many I am thought to be that which I am not For truly they love not me but another for me Si non quod sum sed quod non sum diligunt if they love not that I am but that I am not Verse 7. And lest I should be exalted So lest Ezekiel should be lifted up with his many rare visions he is frequently called Sonne of man to put him in minde of his mortall miserable condition A thorn in the flesh A corruption edg'd with a temptation Satan sent some Dalilah to lull Paul asleep in her lap and binde him with withes of green delights but his watchfull soul displeased deeply with that flesh-pleasing force complained thereof shaked himself and so found ease To buffet me Perhaps in a proper sense Paul might feel the devils fingers Take it metaphorically for temptations and then they are fitly called buffetings because they come so thick upon a mans spirit that he can hardly take breath He dogs good hearts with foulest lusts sometimes as of Atheisme Idolatry blasphemy murther c. In all or any of which if the soul be meerly passive as the word buffeting here implies they are Satans sins and our crosses only Lest I should be exalted If Paul had not been buffetted who knows whether he would have swelled He might have been carried higher in conceit then before he was in his ecstasie Verse 8. I besought the Lord thrice i. e. Frequently and fervently God respecteth not the Arithmetike of our praiers how many they are nor the thetorike of our praiers how neat they are or the Geometry of our praiers how long they are nor the musick of our praiers how melodious they are nor the Logick of our praiers how methodicall they are but the Divinity of our praiers how heart-sprung they are Not gifts but graces prevail in praier Verse 9. My grace is sufficient for thee God sometimes gives pardoning grace where yet he denies prevailing grace He roots not out all our Canaanites at once but leaves some to try and exercise us For my strength is made perfect It is an act of as great power in God to keep our spark of grace alive amidst so many corruptions as to keep a sire alive upon the face of the sea The angels are kept with much lesse care charge and power then we because they have no biasse no weight of sin hung upon them Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I take pleasure I am well apaid of them I reckon them among Gods love-tokens pledges of his loves and badges of my sonship For I am weak then c. This is a seeming contradiction God said Luther doth most of his works in medijs contrarijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by contraries He hath a way by himself saith Nazianzen that he may be the more admired Verse 11. For in nothing am I behinde And yet there were a sort of silly souls that thought themselves jolly fellows in the daies of Zuinglius anno 1519. that talked thus at Zurich Quis tandem Paulus nonne homo est Apostolus est sed suburbanus tantùm non ex 12. viris non cum Christo est conversatus articulum fidei non composuit Zuing l. Tom. 1. 1. operum What was Paul but a man an Apostle he was but of an inferiour rank He was not of the twelve he conversed not with Christ he composed not any of the twelve Articles of the Creed We would as soon believe Thomas or Scorus as Paul c. Verse 12. In all patience A grace to be gloried in Job is crowned and chronicled for it Verse 13. Forgive me this wrong A pleasant irony such as whereof this Epistle is full It is said of a wise man Quod objecta probra ut visus nocturnos vanas somniorum imagines digno supplicio puniat festivo scilicet contemptu oblivione vel si tanti est misericordia elevet Joh Wover in Polymath Verse 14. For I seek not yours Not the fleece but the flock He had not those instruments of a foolish shepherd forcipes mulctram the shears and milke-pale c. The whole Senate can witnesse saith Beza that whereas Calvin had a very small stipend yet was he so farre from being discontent therewith that a more ample allowance being freely offered him he obstinately refused it All the goods that he left behinde him when he died his library also being sold very dear came scarce to three hundred French-crowns Melch Adam 359. Non opes non gloriam non voluptates quaesivi said Melancthon I never sought riches pleasures or preferments This conscience I carry with me whethersoever I goe Melch. Adam in vita 187. I doe ingenuously professe saith Mr Rolloc that of all my stipends I