a naturall but federall holines as 1 Cor. 7.14 Verse 17. Wert graffed in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pricked into the middle the center of the Olive Verse 18. Boast not Gr. Throw not up thy neck in a scornfull insulting way but rather pity and pray for them Verse 19. Isidor soâ—il Greg Moral Thou wilt say Carnall reason will have ever somewhat to say and is not easily set down Verse 20. Be not high-minded but fear Alterius perditio tua sit cautio saith one Ruina majorum sit cantela minorum saith another Seest thou thy brother shipwrackt look well to thy tackling Verse 21. Take heed lest Cavebis autèm si pavehis Verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Severity Gr. Resection or cutting off as a Chyrurgian cutteth off proud and dead flesh Verse 23. God is able He can fetch heart of oak out of an hollow tree and of carnall make a people created again Psal 102.18 Eph. 2.10 Verse 24. Contrary Therefore nature contributes nothing toward the work of conversion Verse 25. That blindenesse in part It is neither totall nor perpetuall Lyra was a famous English Jew Tremellius was also a Jew born they are but Methe mispar a very few that are yet converted Spec. Europ They pretend but maliciously that those few that turn Christians in â—taly are none other then poor Christians hired from other cities to personate their part But when God shall have united those two sticks Ezek. 37.19 and made way for those Kings of the East Rev. 16.12 then it shall be said of Jacob and Israel What hath God wrought Numb 23.23 Verse 26. Shall turn away ungodlinesse That is He shall pardon their sin The Prophet Isaiah hath it Vnto them that turn from transgression in Jacob c. They whose persons are justified have their lusts mortified Verse 27. When I shall take By the spirit of judgement and of burning Isa 4.4 with 27.9 Verse 28. They are enemies i. e. Hated of God as appears by the opposition and banished as it were by a common consent of Nations out of humane society See 1 Thess 2.15 16. Verse 29. Are without repentance When God is said to repent it is Mutatiorei non Dei effectus non affectus facti non consilij a change not of his will but of his work Repentance with man is the change of his will Repentance with God is the willing of a change Verse 30. Through their By occasion of their unbelief Pungit Judaeos humiliat Gentes saith one Verse 31. That they also It noteth not the cause but the event as 1 Cor. 11.19 Verse 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God hath concluded Or lockt them all up in the laws dark dungeon Gal. 3.22 Unbelief breaks all the law at an instant by rejecting Christ as the first act of faith obeys all the law at an instant in Christ That he might have mercy upon all Luther in a very great conflict was relieved and comforted by the often repeating of this sweet sentence Verse 33. O the depth of the riches The Romans dedicated a certain lake the depth whereof they knew not to victory so should we the unsearchable counsels of God being subdued to that which we cannot subdue to our understandings Verse 34. Who hath been his Counsellour Alphonso the wise the fool rather was heard blasphemously to say Roderic Santij Hist Hispan p. 4 â— 5. That if he had been of Gods counsell at the Creation he could have advised and ordered many things much better then they now are Verse 35 Who hath first given to him Doe we not owe him all that we have and are And can a man merit by paying his debts Verse 36. For of him As the efficient cause and through him as the administring cause and to him as the finall cause are all things A wise Philosopher could say That man is the end of all in a semicircle that is All things in the world are made for him and he is made for God To whom be glory for ever God saith one counts the works and fruits that come from us to be ours because the judgement and resolution of will whereby we do them is ours This he doth to encourage us But because the grace whereby we judge and will aright comes from God ascribe we all to him So shall he loose no praise we no encouragement CHAP. XII Verse 1. That ye present AS they of old did their sacrifices at the altar With the burnt offering which signified the sacrificing of the flesh was joyned the sin-offering that is Christ Faith applies Christ to the believer the believer to Christ Your bodies That is your whole person Cainistae sunt saith Luther offerentes non personam sed opus personae They are Cainists that offer to God the work done but do not offer themselves to God A living sacrifice In the old law they had many kindes of Sacrifices killed and offered Now saith Origen in stead of a Ramme we kill our irefull passions in stead of a Goat our unclean affections in stead of slying fowls our idle thoughts c. Verse 2. To this world To the corrupt customes and courses of wicked wordlings See them set forth Rom 13.13 Ephes 4.18 19 20. 1 Pet. 4.3 and shun them But be ye transformed Gr. Metamorphosed the old frame being diflolved and a new form acquited That ye may prove sc By your practice Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. de dictu factis Socrat. lib 3. But to think soberly Gr. To be wise to sobriety Socrates made no distinction between wisdome and sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non distinguebat Verse 4. For as we have c. See 1 Cor. 12.12 which is a Commentary on this text Verse 5. One body in Christ See the Note on 1 Cor. 12.12 13. Verse 6. According to the proportion That form of sound words 2 Tim. 1.13 those principles of the doctrine of Christ Heb. 6.1 with which all interpretations of Scripture must bear due proportion Verse 7. Or Ministery Take it either largely for the whole ministery as 1 Cor. 12.5 Act. 1.17 Or more strictly for the office of a Deacon as Act. 6. Verse 8. Or he that exhorteth The Pastour properly so called See the Note on Eph. 4.11 Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abhorre that which is evil Hate it as hell it self so the word signifies Mihi certè Auxentius nunquam aliud quam â—abolus erit quia Arrianus saith Hilary I shall look upon Auxemius no otherwise then as upon a devil so long as he is an Arrian Verse 10. Be kindely affectioned As naturall brethren and more Arctior est copula cordis quam corporis We are brethren in Adam according to the flesh in and by Christ according to the Spirit Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cunctator Not slothfull Or Not driving off till it be too late Charles the son of Charles Duke of Aniou
lachrymis chartas illevit saith Lorinus In Act. 22.19 S. Pauls epistles were written rather with tears then with ink Verse 5. Have caused grief Wicked livers are Hazaels to the godly and draw many sighes and tears from them Lots righteous soul was set upon the rack by the filthy Sodomites Ieremy weeps in secret for Iudah's sins Paul cannot speak of those belly-gods with dry eyes Phil. 3.18 Verse 16. Sufficient to such a man The Novatians therefore were out that refused to receive in those that repented of their former faults and follies The Papists burnt some that recanted at the stake saying that they would send them out of the world while they were in a good minde Act. and Mon. fol. 1392. Verse 7. Should be swallowed up It was a saying of Mr Philpot Martyr Satan goes about to mix the detestable darnell of desperation with the godly sorrow of a pure penitent heart Ibid. 1665. With overmuch grief Some holy men as Mr Leaver have desired to see their sin in the most ugly colours and God hath heard them D. Sibbs on Ps 42.5 But yet his hand was so heavy upon them therein that they went alwaies mourning to their graves and thought it fitter to leave it to Gods wisdome to mingle the potion of sorrow then to be their own choosers It is a saying of Austin Let a man grieve for his sin and then joy for his grief Sorrow for sin if it so far exceed as that thereby we are disabled for the discharge of our duties it is a sinfull sorrow yea though it be for sinne Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confirm your love c. Gr. Ratifie it and declare it authentike as it were in open court and by publike sentence as Gal. 3.15 and that at mine instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an advocate Verse 9. Whether ye be obedient First to the Lord and then to us by the will of God 2 Cor. 8.5 Confer Heb. 13.17 Isa 50.10 Verse 10. To whom ye forgive Or Gratifie Mercy is that we must mutually lend and borrow one of another Let the rigid read Gal 6.1 See the Note there Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest Satan That wily merchant that greedy bloud-sucker that devoureth not widdows houses but most mens souls See ver 7. For we are not ignorant He is but a titular Christian that hath not personall experience of Satans stratagems his set and composed machinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his artificially-moulded methods his plots darts depths whereby he outwitted our first parents and fits us a peny-worth still as he sees reason Verse 12. A door was opened An opportunity offered Where the Master sets up a light there is some work to be done where he sends forth his labourers there is some harvest to be gotten in Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had no rest c. Gr. No relaxation viz. from my former cares and anxieties about you because he was not yet returned to tell me how it was with you 2 Cor. 7.6 Gods comforts are either rationall fetcht from grounds which faith ministreth or reall from the presence of comfortable persons or things Verse 14. Now thanks be to God Deo gratias was ever in Pauls mouth ever in Austins And a thankfull man is ever ready with his present as Joseph's brethren were Genesis 43.26 Causeth us to triumph Maketh us more then conquerours even triumphers whiles he rides upon us as upon his white horses all the world over Conquering and to conquer Rev. 6.2 Verse 15. A sweet savour The Church is the morter preaching the pestell the promises are the sweet spices which being beaten Bis on 1 Pet. 2. yeeld an heavenly and supernaturall smell in the souls of the godly hearers Verse 16. The savour of death Aristotle writeth De mirabil ausâ—ultat that vultures are killed with oil of roses Swine saith Pliny cannot live in some parts of Arabia by reason of the sweet sent of aromaticall trees there growing in every wood Tigers are enraged with perfumes Vipera interficitur palmis saith Paâ—sanias Moses killed the Aegyptian saved the Israelite Obed-Edom was blessed for the Ark the Philistims were cursed The Sun of the Gospel shining upon one that is ordained to eternall life reviveth and quickneth him but lighting upon a childe of death it causeth him to stink more abominably And who is sufficient And yet now who is it almost that thinks not himself sufficient for that sacred and tremend function of the Ministery Who am I saith Moses Who am I not saith our upstart Bradford was hardly perswaded to become a Preacher Act. and Mon. fol. 1578. Latimer leapt when he laid down his Bishoprick being discharged as he said of such an heavy burthen Luther was wont to say That if he were again to chuse his calling he would dig or do any thing rather then take upon him the office of a Minister So said reverend Mr Whately of Banbury once in my hearing Verse 17. Which corrupt the word Gr. Which huckster it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by handling it craftily and covetously not serving the Lord Jesus Christ but their own bellies as those Popish trencher-flies and our Court parasites In the sight of God It is impossible to speak as in Gods presence and not sincerely CHAP. III. Verse 1. Doe we begin again c. AS we had done before cap. 1.12 Plin. l. 1. epist 8 To commend our selves Quod magnificum referente alio fuisset ipso qui gesserat recensente vanescit Let another man praise thee and not thine own mouth Prov. 27.2 Laus proprio sordescit in ore But the Apostle was necessitated to it As some others letters of commendation As the false Apostles who carried it by testimonials in giving whereof many good people are much too blame Beauty needs no letters of commendation saith Aristotle much lesse doth vertue where it is known If morall vertue could be seen with mortall eyes saith Plato it would soon draw all hearts to it self Verse 2. You are our Epistle The fruitfulnesse of the people is the Preachers testimoniall as the profiting of the schollar is the teachers commendation Written in our hearts Or rather in your hearts as tables the Spirit writing thereon by his Ministers as pens that form of doctrine Rom. 6.17 that law of their mindes Rom. 7.23 Heb. 8.10 to be known and read of all men Verse 3. Ministred by us Who are devoted to the service of your faith and are the Lord Christs Sectaries But in fleshly tables In the softened heart God writes his law puts an inward aptnesse answering the Law of God without as lead answers the mould as tally answers tally as indenture answers indenture Verse 4 Such trust have we i. e. Such boldnesse of holy boasting If Tully could say Two things I have to bear me bold upon Cic. ep sam â— 7. the knowledge of good arts and the
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
the 119. Psalm Boni Catholici sunt qui sidem integram sequuntur bonos more 's Lessons of musick must be practised and a copy not read only but acted Divinity must be done as well as known Verse 14. Doe by nature c. Velleius saith that Cato was Vell lib 2. Homo virtuti simillimus cui id solum visum est rationem habere quod Haberet justitiam omnibus humanis vitiis immunis c. Are a law to themselves The Thracians glorieâ—â—hat they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living laws walking statutes Verse 15. Their thoughts mean while Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Betwixt whiles Or in every interim of this life Other faculties may rest an obscene dream by night shall not scape consciences record it is index judex vindex Gods say and mans over-seer and it is better to have it sore then seared Verse 16. According to my Gospel Which promiseth heaven to beleevers This is comfort to those that are faithfull in weaknesse though but weak in faith The sentence of the last day shall be but a more manifest declaration of that judgement that the Lord in this life most an end hath passed upon men Heathens shall be judged by the law of Nature Prostigate Professours by the law written and the Word preached Beleevers by the Gospel which saith If there be a willing minde God accepteth c. Verse 17. Restest in the law So spending thy time in a still dream but thou shalt have sick waking then when God shall send out summons for such sleepers Judg. 7. Men dream their Midianitish dreams and then tell them for law or Gospel to their neighbours Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being instructed out of the law Gr. Being well catechized and principled thou art able to discern of doctrines and choose the best Verse 19. Of the blinde The Chinois say That all other Nations see but with one eye they with two Verse 20. Which hast the form of knowledge A platform of wholsome words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a systeme a method artificially moulded such as Tutours and Professours of Arts and Sciences have and do read over again and again to their Auditours Verse 21. Teachest thou not thy self He that knows well and does worse is but as a whiffler which carrieth a torch in his hand to shew others his own deformities I have read of a woman who living in professed doubt of the Godhead after better illumination and repentance M Wards Hap of pâ—act did often protest That the vitious life of a great scholar in that town did conjure up those damnable doubts in her soul Neronis illud quantus artifex pereo quadrabit in te peritum periturum That 's the best Sermon that 's dig'd out of a mans own brest Origens teaching and living were said to be both one Verse 22. Speeds Chron. Dost thou commit sacriledge The Chronicler noteth of Q. Mary that she restored again all Ecclesiasticall livings assumed to the Crown saying that she set more by the salvation of her own soul then she did by ten Kingdoms Shall not she that abhorred not idols rise up and condemn those that do and yet commit sacriledge Verse 23. Thorow breaking By shooting short or beyond or wide of the mark by omission commission or failing in the manner Verse 24. For the Name of God c. Heretikes and hypocrites doe still with Iudas deliver up the Lord Christ to the scoffes and buffetings of his enemies Augustine complains of the ancient heretikes Aug. deciv Dei l. 1 c. 51. that in them many evil-minded men found matter of blaspheming the Name of Christ because they also pretended to the Christian religion Epiphanius addeth That for the loosenesse of such mens lives and the basenesse of their tenets many of the Heathens shunned the company of Christians and would not be drawn to hear their Sermons Tâ—e opific. Dei proaem Origen before them both cries out Nunc malè audiunt castiganturque vulgò Christiani quòd alitèr quà m sapientibus convenit vivant vitia sub obtentu nominis celent c. There is an ill report goes of Christians for their unchristian conversation c. Ammianus Marcellinus a Heathen Historian deeply taxeth the pride luxury contentions covetousnesse of the Bishops in his time and the deadly hatreds of common Christians Am. Marc l. 2â— cap. 2 Nullae infestae hominibus bestiae ut sunt sibi serales plerique Christiani saith he A sad thing that a Heathen should see and detest such hellish miscarriages among Christians Verse 25. If thou keep the law Which thou art thereby bound to do either by thy self or by thy Surety Christ Jesus Verse 26. If the uncircumcision Which it can never do But admit it could c. Verse 27. Iudge thee Mens guilt is encreased by their obligations as was Solomons in departing from God who had appeared unto him twice 1 King 11 9. Verse 28. Neither is that circumcision See Colos 2.11 with the Note there Inward circumcision is as Origen describeth it Purgatio animae abjc ctio vitiorum or as St Paul in the place above named the putting ost old Adam with his actions by the circumcision of Christ by his merit and Spirit Verse 29. Which is one inwardly An Israelite indeed Ioh. 1. that hath put away the foreskin of his heart Ier. 4.4 CHAP. III. Verse 1. What advantage GR. What odds singular thing prerogative See my True Treasure Chap. 7. Sect. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 2. Chiefly because that c. This was their prime priviledge that they were Gods library-keepers that this heavenly treasure was concredited unto them Other Nations are said to have been without God because without those lively oracles 2 Chron. 15.3 Ephes 2.12 Prize we this priviledge and improve it You must never expect another edition of the faith once received Jude 3 once for all Verse 3. The faith of God That is his faithfull promises opposed to mans perfidy Verse 4. Every man a lier viz. By nature But Isa 63.8 Gods people are children that will not lie they will die rather Non ideò negare volo ne peream sed ideò mentiri nolo ne peccem saith she upon the rack of whom St Hieronâ— writeth The officers of Merindol answered the Bishop that moved them to abjure That they marvelled much that he would perswade them to lie to God and the world Act and Mon. â—ol 860. And albeit that all men by nature are liers yet they had learned by the Word of God that they ought diligently to take heed of lying in any matter be it never so small c. That thou maist be justified in thy sayings David speaketh of the truth of Nathans reprehension Paul applies it to the truth of God in his promises also Let us give him a testimoniall Ioh. 3.33 Such as is that Deut. 32.4 A God of truth and without iniquity
just and right is he And mightest overcome Maist be pure Psal 51. saith David Zacah in the Syriack is used for overcoming Vincit veritas dare non dignis res magè digna Deo est Verse 5. Is God unrighteous Such heart-boilings there were in the rejected Jews And Iob said little lesle till God over-hearing him steps as it were from behinde the hangings and takes him up for it Iob 38.2 Who is this saith he that talketh thus How now Verse 6. I speak as a man q. d. Is there not such language heard in some mens hearts Verse 7. For if the truth of God Here the former objection is repeated explicated and more fully answered that every month might be stopped Lomelius Ferunt ranas lampade supra lacum in quo tumultuantur appensâ illius sulgore repercussas conticescere So gain-sayers are silenced when the truth is thorowly cleared Verse 8. As we be slanderously reported So are the reformed Churches by the black mouthed Papists See the abatement of Popish brags by Alex. Cook the Preface Eudaemon Ioannes against Casaubon Calvino-Turcismum c. Whose damnation is just In the yeer of grace 1525. a Monk of Berline in Germany who in the Pulpit charged St Paul with a lie was suddenly smitten with an apoplex whiles the word was yet in his mouth â—cultel Annal. and fell down dead in the place on S. Stevens day as they call it Verse 9. That they are all under sin who le evil is in man and whole man in evil Homo est inversus decalogus Man by nature is no better then a filthy dunghill of all abominable vices His heart the devils store-house throne nest His eyes great thorow-fares of lust pride vanity c. His life a long chain of sinnefull actions a web of wickednesse spunne out and made up by the hands of the devil and the flesh an evil spinner M. Whate'y his new birth and a worse Weaver Verse 10. As it is written What the Prophets had said of some particular people or person is here applied to the whole race of mankinde because by nature there is never a better of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras Adag Verse 11. None that seeketh That seeketh and fetcheth him out of his retiring-room as she did Mark 7.24 25. Verse 12. Become unprosimble Or rotten nasty stinking as the Hebrew hath it Psalm 14.3 The old world was grown so foul that God was forced to wash it with a deluge Verse 13. The poison of Aspes Of that sort of Aspes that spit their venome farre from them upon the by standers Pâ—yaâ—es There is a great deal of such vermine and venome in that new found world of wickednesse the tongue Iam. 3. It is easie to observe that S. Paul here making the anatomy of a naturall man stands more on the organs of speaking then all other members and sheweth how his tongue is tipped with fraud his lips tainted with venome his mouth full of gall his throat a gaping grave his tongue as a rapier to run men thorow with and his throat as a sepulcher to bury them in As for the Asp they write of her That whereas her poison is so deadly that the part infected cannot be cured Io Wover â—â—nd 8. c. 23. but by cutting off succurrit periclitâ—â—tibus benignior natura noxiosissimo animali caliginosos obtutus dedit Aspidi saith Psiny hebetes oculi dati coâ—que non in fronte sed in temporibus habet Verse 14. Full As a ship that hath it's full fraught and lading 〈◊〉 Verse 15. Swift to shed bloud As Paul till God stopt him in his cursed career Verse 16. They minde nothing but mischief Verse 17. They are restlesse and troublesome Verse 18. There is no fear of God This is set last as the source of all the former evils Verse 19. Guilty Culpable and such as cannot plead their own cause without an advocate Chrysost Verse 20. Therefore by the deeds of the Law This is directly against Popish justification by works merits c. Those misled and muzled souls did worse then lose their labour that built religious houses Act. and Mon. fol. 1077. Pro remissione redemptione peccatorum pro remedio liberatione animae in eleemosynam animae pro salute requie animarum patrum matrum fratrum sororum c. These were the ends that they aimed at as appears in stories Verse 21. But now Since Christ came Verse 22. Vpon all So that none shall hinder their happinesse Verse 23. All have sinned The first man defiled the nature and ever since the nature defileth the man Adam was a parent a publike person a Parliament man as it were the whole country of mankinde was in him and fell with him Short of the glory of God i. e. Of his image now obliterated or of his kingdome upon the golden pavement whereof no dirty dog must ever trample It is an inheritance undefiled 1 Pet. 1.4 Verse 24. Being justified freely Because the Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded by Varinus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore Thammerus will needs conclude from this text that God by justifying us doth but pay us for our pains give us what we have earned Coelum gratis non accipiam saith Vega. Opera bona sunt Coeli mercatura saith another Heaven is the purchase of good works By the redemption That is By faith applying this redemption wrapping her self in the golden Fleece of that Lamb of God Verse 25. To be a propitiation Or a covering in allusion to the Law where the Ark covering the two Tables within it the Mercy-seat covering the Ark and the Cherubims covering the Mercy-seat and one another shew'd 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 paterne of Gods deep wisdome For the remission of sins Gr. For the relaxation or releasment of sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of bonds or fetters Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To declare Gr. For a clear demonstration or pointing out with the finger Verse 27. Where is boasting then c. A certain sophister would hence prove the authority of the Church He read the words thus by a mistake of their short-hand-writing Vbi est gloriatioâ— Ecclesia est for exclusa est Verse 28. A man is justified by faith Here St Paul shews himself a pure Lutheran and is therefore sharply and blasphemously censured by some Jesuites for a hot-headed person who was so transported with the pangs of zeal and eagernesse beyond all compasse in most of his disputes that there was no great reckoning to be made of his Assertions Yea he was dangerous to read Speculum Europae as savouring of heresie in some places and better perhaps he had never written Four years before the Councel of Trent Cardinal Conturenus asserted the doctrine of
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
evil Verse 7. Is freed from sin Anacreon saith the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is the accomplishment of mortification It doth at once what death doth by degrees Herbs and flowers breed worms which yet at last kill the herbs and flowers So sinne bred death but at last death will kill sin A mud-wall whiles it standeth harboureth much vermine which when it falleth flee away So doth corruption when once these cottages of clay fall to ruine Verse 8. We shall also live Then we are said properly to live when our regeneration is perfected in heaven To live here is but to lie a dying Verse 9. Death hath no more c. Christ being life essentiall swallowed up death in victory as the fire swalloweth up the fuell and as Moses his serpent swallowed up the Sorcerers serpents Verse 10. He died unto sinne That is To abolish sinne as Chap. 8.2 Verse 11. Reckon ye also By faith reason and reckon your selves wholly dead in and through Christ who once died perfectly to sin as a common person Verse 12. Let not sin therefore As if the Apostle should say we preach purity and not liberty as the adversary suggesteth v. 1. of this Chapter with Chap. 3.8 Verse 13. Vnto sinne As Satans Generall who hath his trenches 2 Cor. 10.4 His Commanders as here and his fighting souldiers 1 Pet. 2.11 His weapons as here Verse 14. Sinne shall not have dominion Rebell it may but raign it shall not in any Saint It fareth with sin in the regenerate as with those beasts Dan. 7.12 they had their dominion taken away yet their lives were prolonged for a season and a time Ye are not under the Law i.e. Under the rigour irritation curse of the Law Quatenùs est virtus peccati Verse 15. Shall we sinne because c. Some Antinomian Libertines would perswade men That God is never displeased with his people See M. Calamies Serm. to the house of Cummons Octob. 22 an Dam. 1644. though they fall into adultery or the like sin no not with a fatherly displeasure That God never chastiseth his people for any sin no not with a fatherly chastisement Verse 16. His sevants ye are Sinners though not drunk yet are not their own men but at Satans beck and check whom they seem to defie but indeed deifie Verse 17. That form of doctrine Gr. That type or mould The Doctrine is the mould hearers the mettall which takes impression from it in one part as well as another And as the mettall hath been sufficiently in the furnace when it 's not only purged from the drosse but willingly receiveth the form and figure of that which it is cast and poured into so here Verse 18. Versus est planus saith Pareus Verse 19. After the manner of men That is vulgarly Crassiùs rudiùs loquor by a similitude drawn from humane affairs of easie and ordinary observation To uncleannesse and to iniquity Mark the opposition there are three To 's in the expression of the service to sin but in the service of God only two Wicked men take great pains for hell would they but take the same for heaven they could not likely misse of it Verse 20. Free from righteousnesse That is Utterly void of grace and did therefore sin lustily and horribly earnestly opposing with crest and brest whatsoever stood in the way of their sinnes and lusts Verse 21. Whereof ye are ashamed Where sin is in the saddle shame is on the crupper Men would have the sweet but not the shame of sinne and the credit of religion but not goe to the cost of it Verse 22. Become servants to God Phrasis vulgatissima est Deum colere Non secùs atque agri fertiles inprimis optimi sic Deicultus fructus fert at vitam aeternam uberrimos Ye have your fruit unto holines Every good work encreaseth our holines and so hability for obedience Verse 23. For the wages of sin The best largesse or congiary that sin gives to his souldiers is death of all sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the just hire of the least sin The Jesuites would perswade us that some sins against which the Law thundereth and lightneth Chemnit de thoel Iesuitar are so light in their own nature Vt factores nec sordidos nec malos nec impios nec Deo exosos reddere possint But as there is the same roundnesse in a little ball as in a great one so the same disobedience in a small sin as in a greater Indeed there is no sin little because no little God to sin against CHAP. VII Verse 1. Know ye not Brethren BEllarmine saith of his Romans more true perhaps of these Romani sicut non acumina ita nec imposturas habent As they are not very knowing so not cunning to deceive Verse 2. She is loosed c. And so at liberty to marry again though Hierom compare such to the unclean beasts in the Arke and to vessels of dishonour in an house yea to dogs that return to their vomit which was his errour Patres legendi cum veniâ saith one Verse 3. M. Edwards his Gange par 2. p. 141. So then if The Sectaries then are out that say now-a-daies that if they have husbands and wives that will not turn Saints that is Sectaries they may leave them and marry others Verse 4. That we should bring forth fruit The Ministery of the Word saith one is the bridall-bed wherein God by his Spirit doth communicate with our souls his sweetest favours and maketh them be conceived with fruits of righteousnesse to everlasting life Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the flesh In our pure naturals The motions of sin Those maladies of the soul By the law By the irritation of the law Did work Gr. Dâ—d inwardly work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. Not in the oldnesse of the letter That is Not in that old kinde of life that we lived under subjection to the law to the irritation coaction and curse of it Verse 7. I had not known lust Involuntary evil motions The Apostle calleth concupiscence sin saith Possevine the Jesuite but we may not say so Possevin Apparal saâ— verbo Pat. Antiq Most of the most dangerous opinions of Popery spring from hence that they have slight conceits of concupiscence as a condition of nature But inward bleeding will kill a man so will concupiscence if not bewailed The Councel of Trent saith That it is not truly and properly a sin albeit it be so called because it proceeds from sin and enclines a man to sinne Neither want there amongst us that say That originall sinne is not forbidden by the law Directly indeed and immediately it is not but forbidden it is because cursed and condemned by the law Verse 8. By the commandment Not Commandments Papists abolishing or at least destroying the sense of the second Commandment by making it a member of the first that they may retain
to God and love to his countrey-men the Apostle wisheth himself Anathema that is not to be separated from the Spirit and grace of Christ for so he should have sinned but from the comforts of Christ the happinesse that comes in by Christ as one well interpreteth it Verse 4. The adoption For Israel was Gods first-born and so higher then the Kings of the earth Ps 89 27. And the glory The Ark of the Covenant 1 Sam. 4.21 whence Judea is called the glorious land Dan. 11.41 The Covenants The morall law in two tables The giving of the law The judiciall law The service The ceremoniall law 〈◊〉 The promises Of the Gospel made to Abraham and his seed for ever These promises are a precious book every lear whereof drops myrth and mercy Verse 5. Of whom is Christ This is as great an honour to all mankinde how much more to the Jews as if the King shâ—uld marry into some poor family of his Subjects Verse 6. Not as though the word That word of promise v. 4. which is sure-hold Yeâ— and Amen For they are not all Israel Multi sacerdotes panci sacer dotes saith Chrysostom multi in nominc panci in opere So here Verse 7. Neither because they are This profiteth them no more then it did Dives that Abraham called him Son Verse 8. The children of the promise Abraham by beleeving Gods promise begat after a sort all beleevers yea Christ himself the head of his seed his Son according to the flesh but more according to the faith Verse 9. At this time See the Note on Gen. 18.10 Verse 10. But when Rebecca She and not Isaac is named because she received the Oracle whether from the mouth of Melchisedech or some other way I have not to determine Verse 11. For the children c. Here the Apostle wadeth into that profundum sine fundo Predestination Being not yet born Sapores son of Misdates King of Persia began his raign before his life For his father dying left his mother with childe and the Persian Nobility set the Crown on his mothers belly acknowledging thereby her issue for their Prince before she as yet had felt her self quick God elects not of fore-seen faith or works but of free-grace Verse 12. Shall serve Servitude came in with a curse and figureth reprobation Gen. 9 25. Joh. 8 34 35. Gal. 4.30 Verse 13. Esau have I hated i. e. I have not loved him but passed him by and this praecerition is properly opposed to election Verse 14. Is there Carnall reason dares reprehend what it does not comprehend Verse 15. Bonavent in lib. 1. sent dist 41. â— q. â— I will have mercy c. Dei voluntas est ratio rationum nec tantùm recta sed regula Verse 16. So then it is not c. Nec volentis nec volantis as a Noble-man gave it for his Motto though a man could run as fast as a bird can fire Verse 17. Raised thee up For a vessel of wrath and an instance of my justice Verse 18. Therefore God being a free agent cannot be unjust he is bound to none Verse 19. Why doth he yet finde fault Queritur saith the Vulgar which interpretation cozened Aquinas as if it had been written Quaeritur So Luk. 15.8 Gregory the great and others for Everrit reade Evertit which mistake produced many groundlesse glosâ—es Verse 20. That repliest against God Gr. That chattest and wordest it with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 21. Of the same lump The Apostle alludeth to mans creation and therehence ascendeth to Gods eternall decree of predestination Verse 22. Fitted to destruction Non dicit Deum eos aptasse ad interitum ne videretur dicere Deum eis indidisse peccatum quo ad exitium praeparentur Molinaeus in Anat. Armin. Verse 23. And that he might He rejected some that his mercy might the more appear in the election of others Verse 24. Even us Not me Paul only hath he assured of vocation and so consequently of election to eternall life Verse 25. And her beloved Jer. 12.7 God cals the Church the beloved of his soul or as the Septuagint and Vulgar reade it his beloved soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 26. The children c. This is such a royalty John 1.12 as the Apostle worthily wondereth at and sets an Ecce upon it Verse 27. Aremnant Reserved for royall use Diaconos paucitas honorabiles fecit saith Hierom Sic sanctos say I. Verse 28. A short work When once he sets to work to cut off hypocrites Verse 29. Except the Lord of Sabaoth That is Of Hosts God is Commander in chief of all creatures The Rabbins well observe that he hath Magnleh Cheloth and Matteh Cheloth Kimâ—bâ— two generall troops as his horse and foot the upper and lower troops ready prest Verse 30. Which is of faith Faith wraps it self in the righteousnes of Christ and so justifieth us Verse 31. The law of righteousnes That is The righteousnes of the law Verse 32. For they stumbled So they doe to this day Jo. Fox Christ Triumphans â—pist So do Papists and carnall Protestants Non frustrà Lutherus in libris totiès vaticinatus videtur sese vereri dictitans ne se extincto verailla justificationis disciplina prorsus apud Christianos exolescat Verse 33. See the Note on 1 Pet. 2.6 CHAP. X. Verse 1. My hearts desire SO it should be ours See my True Treasure Chapter 7. Sect. 2. Verse 2. They have a zeal of God So had those two Rabbins David Rubenita Alsted Chron. 426. and Shelomoh Molchu that set upon the Emperour Charles the fift to perswade him to Judaisme and were therefore put to a cruell death anno 1530. So had Latimer before his conversion I was as obstinate a Papist saith he as any was in England Insomuch that when I should be made Bachelour in Divinity my whole Oration went against Philip Melancthon and his opinions c. Being a Priest and using to say Masse he thought he had never sufficiently mingled his massing wine with water and moreover that he should never be damned if he were once a professed Frier Act. and Mon. fol 1571. with divers such superstitious phantasies Zeal without knowledge is as wilde-fire in a fools hand it is like the devil in the demoniack that casts him sometimes into the fire and sometimes into the water Verse 3. For they being ignorant The soul that is without knowledge is not good and he that without knowledge hasteth with his feet sinneth Prov. 19.2 the faster he goeth the farther he is out Verse 4. For Christ is the end c. q. d. By and for Christs sake is the righteousnes of God But the Jews submit not to Christ therefore not to the righteousnes of God Verse 5. Shall live by them This doe and live that is saith Luther morere die out of hand for there is no man lives and sins not We can as
little cease to sin as the pulse to beat heart to pant c. Verse 6. Say not in thine heart The law preacheth faith in Christ as well as the Gospel Verse 7. Into the deep Those deeps of the earth Ps 71.20 Verse 8. The word is nigh thee Moses meant it of the law but it more fitly agreeth to the Gospel The Babe of Bethlehem is swathed up in the bands of both Testaments he is authour object matter and mark of both Therefore if we will profit in hearing teaching reading we must have the eye of our mindes turned toward Christ as the faces of the Cherubims were toward the Mercy-seat Verse 9. That if thou shalt confesse That is If thou shalt call upon the name of the Lord as it is expounded v. 13. Verse 10. For with the heart c. Pluturch tels us that of all plants in Aegypt Plut. de â—side Osiride that they call Persica is consecrated to their goddesse Isis and that for this reason because the fruit of it is like an heart the leaf like a tongue Verse 11. Shall not be ashamed Maketh not haste saith the Prophet Shame and confusion follow haste and procipitancy Sed Deo confisi nunquam confusi Verse 12. Is rich unto all c. He cannot therefore be poor that can pray for he shall have out his praier either in money or moneys-worth Verse 13. Shall be saved Though he misse of that particular mercy he asketh he is certainly sealed up to salvation Verse 14. How shall they hear c. The word read is of divine use and efficacy but of preaching we may say as David did of Goliah's sword There 's none to that Verse 15. How beautifull are the jeet How much more their faces Surely I have seen thy face as the face of God said Jacob to Esau Gen. 33.10 that is honourable and comfortable We know how Cornelius received Peter and the Galatians Paul till they were bewitched from him Gal. 4.14 But it must be remembred that we glorifie the Word not the Preacher Act. 13.48 Verse 16. Who hath beleeved our report Gr. Our hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passively taken So Caesar and Cicero use auditio for report and rumour Some sit before a preacher as senslesse as the seats they sit on pillars they lean to dead bodies they tread on Others rage Tange montes fumig abunt c. Verse 17. By the word of God That is By the Word of Gods command sending out preachers gifted for the purpose and saying to them Goe preach c. Verse 18. Yes verily their sound c. Sonus tonus David saith only Their line Psal 19.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That accurate and artificiall frame of the heaven preacheth as it were the infinite wisdome and power of the Creatour All Gods works are his Regij professores his Catholike Preachers or reall Postilles as one calleth them of his Divinity The world saith Clem. Alex. is Dei Scriptura Gods great Bible with three great leaves heaven earth and hell Verse 19. Did not Israel know sc That the Gentiles were to be called They were oft told it Verse 20. Is very bold So that for his boldnes he was sawn asunder saith Hierom. Verse 21. Stretched A metaphor from a mother CHAP. XI Verse 1. I say then Hath God c. AS I may seem to have said Chap. 10. Ministers must doe their utmost to prevent mistakes Zuinglius when in his Sermons he had terrified the wicked was wont to shut up with Bone viâ— hoc nihil ad te Thou good man I mean not thee Verse 2. Saith of Elias A man of such transcendent zeal that to heighten the expression thereof some have legended of him that when he drew his mothers brests he was seen to suck in fire Verse 3. And I am left alone To withstand and reform the common corruptions Some have commended it to our consideration that from the first service in the Temple when it was built and the time of Eliah's Reformation was about an hundred years And from the Reformation in K. Edward the sixth's daies untill now is about the same proportion of time Verse 4. The image of Baal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that Lady as our modern Idolaters also call the virgin Mary whom they despite with seeming honours Salâ—zar Iesuita in Prov. 8.19 Ibid ad ver 23. Ibid. ad ver 29. They would perswade the world that Christ by dying obeyed not his Father only but his mother too that she is the complement of the Trinity that she intreateth not but commandeth her Sonne is the most imperious Mother of our Judge with many like horrid blasphemies which I tremble to relate Verse 5. According to the election of grace St Paul was Constantissimus gratiae praedicator as Austin calleth him a most constant preacher of Gods free grace Verse 6. Then is it no more of works Whatsoever conferrumination of grace and works Papists dream of They think that as he that standeth on two firm branches of a tree is surer then he that standeth upon one only So he that trusteth to Christ and works too is in the safest condition But 1. They are fallen from Christ that trust to works Gal. 5.4 2. He that hath one foot on a firm branch and another on a rotten one stands not so sure as if he stood wholly on that which is sound But let them be Moses's Disciples let us be Christs Set not up a candle to this Sun of righteousnesse mix not thy puddle with his purple bloud thy rags with his raiment thy Pigeons plumes with his Eagles-feathers He can and will save his to the utmost Heb. 7.25 Detest all mock-staies Verse 7. Israel i. e. The carnall Israelite He seeketh for viz. Righteousnes and salvation by works Hardened By a judiciary hardnes Verse 8. The Spirit of slumber So that with those Bears in Pliny they cannot be awakened with the sharpest prickles and with those Asses in Hetruria that feeding upon hen-bane Mathiol in Dioscorid they he for dead and awake not till half-hileded Such a dead Lethargy is now befallen Papists Verse 9. Be made a snare As the bait is to the birds Verse 10. Bow down i. e. Bring them into bondage and misery Compare Lev. 26.13 Verse 11. Have they stumbled He that stumbleth and comes not down gets ground Verse 12. How much more their fulnesse O dieculam illam dexter mihi prae laetitia salit oculus How long Lord holy and true Verse 13. I magnifie mine office I make the utmost of it by gaining souls to Christ Verse 14. And might save some Ministers must turn themselves as it were into all shapes and fashions both of spirit and speech to win people to God Verse 15. Be the reconciling Not as a cause but as an occasion Life from the dead That is Res summè bona saith Phocius a speciall good thing Verse 16. If the first fruit be holy Not with
glory of great acts how much more might Paul Verse 5. Not that we are sufficient Lest they should think him arrogant Cyrus had this written upon his Tombe I could doe all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arrianus reports So could Paul too but it was thorow Christ which strengthned him Phil. 4 1â— All our sufficiency is of God Had not Ministers then need to pray Benè orasse est benè studnisse saith Luther And whether a Minister shall do more good to others by his praiers or preaching I will not determine saith a reverend Writer but he shall certainly by his praiers reap more comfort to himself Whereto I adde D. Tailour on 1 Thess 5.23 that unlesse he pray for his hearers as well as preach to them he may preach to as little purpose as Bede did when he preached to an heap of stones Verse 6. Not of the letter To wit of the law which requireth perfect obedience presupposing holinesse in us Lex jubet gratâ—a juvat Aug. and cursing the disobedient But the Gospel called here the Spirit pre-supposeth unholinesse and as an instrument maketh us holy Ioh. 17.17 Act. â—0 32 For we preach Christ 1 Cor. 1.23 We give what we preach The Spirit is received by the preaching of faith Gal 3.2 This Mannah is rained down in the sweet dews of the Ministery of the Gospel 1 Pet. 1.22 For the letter killeth Many Popish Priests that hardly ever had seen much lesse read St Pauls writings having gotten this sentence by the end The letter killeth took care of being killed by not medling with good literature Hence that of Sr Thomas Moore to one of them Tu benè cavisti ne te ulla occidere possit Littera nam nulla est littera nota tibi Verse 7. The ministration of death That is the Law David was the voice of the Law awarding death to sin He shall surely die Nathan was the voice of the Gospel awarding life to repentance for sin Thou shalt not die For the glory of his countenance Which yet reflected not upon his own eyes He shone bright and knew not of it He saw Gods face glorious he did not think others had so seen his How many have excellent graces and perceive them not Verse 8. Be rather glorious Let this comfort the Ministers of the Gospel under the contempts cast upon them by the mad world ever besides it self in point of salvation See Isa 49.5 Verse 9. Exceedin glory A throne was set in heaven Rev. 4.2 Not in the Mount as Exod. 25 9. The patern of our Church is shewed in the heavens themselves because of that more abundant glory of the Gospel above the Law And therefore also Iohn describeth the City far greater and larger then Ezekiel Revel 21. Because Ezekiel was a Minister of the Law Brightman in loc Iohn of the Gospel Verse 10. Had no glory To speak of and in comparison The light of the Law was obscured and overcast by the light of the Gospel The sea about the altar was brazen 1 King 7.23 and what eyes could pierce thorow it Now our sea about the throne is glassie Rev. 4.6 like to crystall clearly conveying the light and sight of God in Christ to our eyes Verse 11. Much more that c. As the Sun outshineth Lucifer his herald Verse 12. Plainnesse of speech Or much evidence as Ioh. 10.24 and 11.14 and 16.29 with much perspicuity and authority we deliver our selves we speak with open face not fearing colours Verse 13. Could not stedfastly c. Could not clearly see Christ the end of the Law Rom. 10.4 Gal. 3.24 Verse 14. But their mindes Unlesse God give sight as well as light and enlighten both organ and object we can see nothing Which vail is done away See Isa 25.7 Faith freeth from blindenesse we no sooner tast of that stately feast by faith but the vail of ignorance which naturally covereth all flesh is torne and rent Verse 15. The vail is upon their hearts By a malicious and voluntary hardning they curse Christ and his worshippers in their daily devotions and call Evangelium Avengillaion the Gospel a volume of vanity or iniquity Eliab in Thâ—b Verse 16. When it shall turn Of the Jews conversion and what hinders it See the Note on Rom. 11.7 8 25. Verse 17. The Lord is that spirit Christ only can give the Jews that noble spirit as David calleth him Psal 50.12 that freeth a man from the invisible chains of the kingdome of darknesse Verse 18. Are changed As the pearl by the often beating of the Sun-beams upon it becomes radiant From glory to glory That is From grace to grace Fulnesse of grace is the best thing in glory Other things as peace and joy are but the shinings forth of this fulnesse of grace in glory CHAP. IIII. Verse 1. As we have received mercy SIth we have so freely been called to the Ministery of meer mercy we shew forth therein all sedulity and sincerity When I was born said that French King thousand others were born besides my self Now what have I done to God more then they that I should be a King and not they Tamerlane having overcome Bajazet asked him whether ever he had given God thanks for making him so great an Emperour who confessed ingenuously he never thought of it To whom Tamerlane replied that it was no wonder so ungratefull a man should be made a spectacle of misery For you saith he being blinde of one eye and I lame of a leg Leunelau Annal Tuâ—â— was there any worth in us why God should set us over two such great Empires of Turks and Tartars So may Ministers say What are we that God should call us to so high an office c. We faint not We droope not we flag not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we hang not the wing though hardly handled For Pradicare nihil alind est quam derivare in se furorem totius mundi as Luther said Verse 2. The hidden things of dishonesty All legerdemain and under-hand dealing They that do evil hate the light love to lurk But sin hath woaded an impudency in some mens faces that they dare do any thing To every mans conscience A pure conscience hath a witnes in every mans bosome See 1 Cor. 14.24 Verse 3. To them that are lost It is a sign of a reprobate-goat Joh. 8 43 47. Sensuall baving not the spirit Jude 19. The devil hides his black hand before their eyes Verse 4. The god of this world The devil usurps such a power and wicked men will have it so They set him up for God If he do but hold up his finger give the least hint they are at his obedience as God at first did but speak the word and it was done All their buildings plowings plantings sailings are for the devil And if we could rip up their hearts we should finde written therein The god of this present world Verse 5. We preach
that were morgaged Qui redimit emit quol suum fuit suum esse desiâ—t Hieron Cursed is every one that hangeth The tree whereon a man was hanged the stone wherewith he was stoned the sword wherewith he was beheaded and the napkin wherewith he was strangled they were all buried that there might be no evil memoriall of such an one to say This was the tree sword stone Casaub ex Maimonide napkin wherewith such an one was executed Constantine abolished this kinde of death out of the Empire But what an odde custome was that of the Tibarenes to hang their best friends in courtesie Sphinx Pbilos pag 752. Longas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex ijs literas facere quos chares habtbant Verse 14. The promise of the spirit That is the spirituall promise made to Abraham and his spirituall posterity Verse 15. I speak after the manner I set the matter forth to you by a familiar comparison Though is be but a mans testament William Tracy of Glocestershire Esquire made in his Will that he would have no funerall pomp at his burying neither passed he upon a Masse And he further said That he trusted in god only and hoped by him to be saved and not by any Saint This Gentleman died and his son as Executour bought the Will to the Bishop of Canterbury to be proved which he shewed to the Convocation and there most cruelly they judged that he should be taken out of the ground and be burnt as an heretick anne 1532. Dr Parker Chancellour of Worcester executed the sentence Act. and Mon. 951. and was after wards lent for by King Henry 8. who laid high offence to his charge c. It cost him three hundred pounds to have his pardon Verse 16. Which is Christ Mysticall Christ that is whole Christ for he accounts not himself compleat without his members who are therefore called his fullnesse Ephesians 1.23 Verse 17. Ligbtsoots Har. Prolegom Four hundred and thirty c. This space of time betwixt the promise and the law the divine providence call into two equall port on s of 215. before the peoples going down to Egypt and 215. of their being there Verse 18. Gave it to Abraham Gr. Freely gave it What more free then gift And what better free-hold then the divine promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 19. Because of transgressions Which are discovered by the Law Sight of misery must go before sense of mercy Lex lux the law is a light saith Salomon which laies all open as I Cor. 14.25 and threatneth destruction to transgressours And it was ordained c. Therefore it is not to be disrespected though we cannot attain eternall life by it In the hand of a Mediatour That is of Moses who was a Mediatour of that communication of the Law to the people Exod 20.19 Christ is the only Mediatour of expiation and of Christ alone some take this text Verse 20. Is not a Mediatour of one q. d. God and men were at odds else what use of a Mediatour sin is the make-bate as being a transgression of the Law But God is one One and the same now as of old in taking vengeance on the laws transgressours Or God is one party disagreeing or displeased Verse 21. Have given life That is have justified a sinner But herein lay the laws weaknesse thorow the flesh Rom. 8.3 Verse 22. But the Scripture The law and Prophets Hath concluded all Gr. Hath clapt them up close prisoners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the promise c. That he might have mercy upon all Rom. 11.32 See the Note there Verse 23. But before faith came c. i.e. Before Christ came Faith is put for the object of faith We were kept under the law As in a prison or garison being circled with a compassing strength The sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having transgressed is kept by the law as with a guard or garison that he cannot escape unlesse he be delivered by Christ Verse 24. The law was our schoolmaster Such an one as that that Livy and Florus speak of in Italy who brought forth his scholars to Hanibal and if he had not been more mercifull then otherwise they had all perished Verse 25. But after that faith That is the Gospel or Christ the authour and matter of the Gospel See ver 23. Verse 26. The children of God Gr. The sons of God grown up at mans estate Qui manum ferulae subduxiums who are no longer under a schoolmaster How we are the children of God by faith See the Note on Joh. 1.12 Verse 27. Baptized into Christ And so have had your adoption sealed up unto you like as in the civil adoption there were certain rites and ceremonies usually performed Have put on Christ To justification and sanctification See the Note on Rom. 13.14 this is to be clothed with the Sun Rev. 12.2 Verse 28. Ye are all one in Christ Souls have on sexes and Christ is no respecter of persons Verse 29. Heirs according Heirs are kept short in their nonage and sometimes forced to borrow of servants but when once at years they have all So shall the Saints in heaven though here hard put to 't CHAP. IIII. Verse 1. Differeth nothing from a servant IN allusion whereunto there is written upon the Princes arms Icb dien Daniels Chro. fol 109. that is I serve Henry the second King of England crowned his eldest son Henry whilest he was yet alive which made his ambition quite turn off his obedience Ambition ever rides without reins Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But is under tutours Those under the Law were but Alphabetaries in comparison of those under the gospel the Sea about the Altar was brazen I King 7.23 and what eyes could pierce thorow it Now our sea about the throne is glassie Revel 4.6 like to crystall clearly conveying the light and sight of God to our eyes Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we were children Gr. Infants babies that must be pleased with rattles so the old Church with carnall Ceremonies Verse 4. But when the fulnesse of the time This answers to that time appointed of the Father vers 2. Plato said that God doth alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth all things in number weight and measure He never comes too soon neither staies he too long Godsent forth his Son Out of his own bosome May not we say as they did sob 11.36 Loc how he loved us This was an hyperbole of love Made of a woman Of the sanctified substance of the holy virgin Note this against Marcionites and Anabaptists Made under the Law Circumcised the eighth day and so made a debtour to do the whole law which he perfectly fulfilled and yet for us suffered the curse Verse 5. To redeem them c. To buy them off who were in worse case then the Turks Gally-slaves chained to an oar That we might receive the adoption
action Life saith the Philosopher is such a faculty as whereby creatures move themselves in their own places The godly esteem of life by that stirring they finde in their souls as else they lament as over a dead soul Isa 38.15 16. Verse 26. Let us not be desirous of vain-glory Ingens dulcedo gloriae saith Aeneas Sylvius faciliùs contemnenda dicitur quam contemnitur It was this vice that raiâ—ed so much trouble in Germany betwixt Luther and Carolostadius and that bred the Sacramentary war that is not yet ended It was a saying of Luther From a vain-glorious Doctour from a contentious Pastour and from unprofitable Questions the good Lord deliver his Church CHAP. VI. Verse 1. If a man be overtaken GR. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be taken afore he is aware afore he hath time to consider or bethink himself of better It is of incogitancy that the Saints sin put them in minde and they mend all It is of passion and passions last not long Psal 139. Psal 1.1 There is no way of wickednesse in them They stand not in the way of sinners they sit not downe in the seat of scorners Restore such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Set him in joynt again A Metaphor from Chyrurgeons and bone-setters who handle their patients tenderly Lest thou also be tempted I have known a good old man saith Bernard who when he had heard of any that had committed some notorious offence was wont to say with himself Ille hodiè ego cras He fell to day so may I tomorrow Verse 2. Bear ye one anothers burdens When after-reprehension sinne is become a burden set to your shoulder and help to lift it off Support the weake be patient toward all â— Thess 5.14 Verse 3. Thinke himself to be something The self-deceiver takes his counter and sets it up for a thousand pound as the Pharisees and Laodiceans Of such it may be said as Quintilian somewhere of some over-weeners of themselves that they might have proved excellent scholars is they had not been so perswaded already Verse 4. But let every man prove This is an excellent remedy against self-deceit and a means to make one fit to reprove others with mercy and meeknes And then shall he have rejoycing Vt testimonium perhibeat conscientia propria non lingua aliena saith Augustine that thine own conscience and not another mans tongue may testifie for thee Omnis Sarmatarum virtus extra ipsos Tacit. lib. â— â— 10. saith Tacitus All the self-deceivers goodnesse is shored up by popularity or other base respects Verse 5. For every man shall bear Be thorow therefore in the work of self-examination Sparing a little pains at first doubles it in the end As he who will not cast up his books his books will cast up him at length The misery of most men is that their mindes are as ill set as their eyes neither of them look inwards how few are there that turn short again upon themselves so as to say What have I done Woe to all such when God shall send out summons for sleepers When he comes to search Jerusalem with candles and punish the men that are setled on their leeâ— c. Zeph. 1.12 Verse 6. Communicate unto him Not contribute as an alms Occumen but communicate as a right see Philem. 17. as wages for his work Mark 6. as pay for his pains 1 Cor. 9.14 See the Note there Verse 7. Be not deceived Thinke not all well saved that is with-held from the Minister It is a saying in the civill-law Clericis Laici sunt oppidò insensi Many think it neither sin nor pity to beguile the Preacher But God is not mocked neither will he be robbed by any but they shall hear Ye are cursed with a curse Mal. 3.8 9. even with Shallums curse Jer. 22.11 12 13. that used his neighbours service without wages and would sacrilegiously take in a piece of Gods windows into his wide house ver 14. Verse 8. For he that soweth in the flesh He that neglecting his poor soul cares only to feather his nest and to heap up riches Si ventri benè si lateri as Epicurus in Horace If the belly may be filled the back fitted let the soul sink or swim he takes no thought Verse 9. And let us not be weary Let us not give in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as tired jades hot at hand seldome holds out For in due season we shall reap We must not look to sow and reap in a day as he saith of the Hyperborean people far North that they sow shortly after the Sun-rising with them Heresbach de re rustica and reap before the Sun set that is because the whole half year is one continuall day with them If we faint not Quaerendi defatigatio turpis est cum id quod quaritur sit pulcherimum Cic. de finiâ— It is a shame to faint in the search of that which being found will more then pay for the pains of searching Caleb was not discouraged by the Giants therefore he had Hebron the place of the Giants so those that faint not in the way to heaven shall inherit heaven Verse 10. As we have therefore opportunity Catch at it as the Eccho catcheth the voice Joseph took the nick of time to gain Egypt to the King by feeding the hungry so may we to get heaven Who are of the houshold Of the family of faith Gods houshold-servants That was a desperate resolve of Aigoland King of Arragon who coming to the French Court to be baptized Turpine and asking who those Lazars and poor people were that waited for alms from the Exmperour Charlemains Table When one answered him that they were the Messengers and servants of God I will never serve that God said he that can keep his servants no better Verse 11. How large a letter Gr. With what good great text-letters I have written unto you with mine own hand no fair hand the greatest Clerks are not alwaies the best Scribes and not by any Tertius Chrysost Theophylact. or other amâ—nensis Rom. 16.22 to shew his love and prevent imposture 2 Thess 2.2 Verse 12. To make a fair shew Gr. To set a good face on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afore the Jews especially and to ingratiate with them For the crosse of Christ That is for the doctrine of the crosse or of justification by the death of Christ crucified Verse 13. Keep the law Rom. 2.23 Hierome doubteth not to pronounce that man accursed that saith it is impossible to keep the Law Sed quid visum sit Hieronymo nihil moramur nos quid verum sit inquirimus saith Calvin But let Hierome hold as he will we know there is no such thing That they may glory in you flesh That they pride themselves in the multitude of their followers and curry favour with the Jews by gaining many proselytes Verse 14. But God
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
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
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
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
sed semper magis ac magis decrevit Since you first began to call the Pope Antichrist he hath lost a great part of his command and commodity Verse 6. Shall men seek dâ—ath Being brought thorow anguish of conscience and fear of wrath to that pitifull plight that Roger Bishop of Salisbury was in King Stephens time through long and strait imprisonment He was so hardly bestead saith the Historian Vt vivere noluerit mori nescierit that live he would not die he could not Popish pardons pilgrimages dirges c. would not quiet or cure distempered consciences or shake out the envenomed arrows of the Almighty Haeret laterâ— lethalis arundo that stuck fast in them A broken leg is not eased by a silken stocking Nescio quomodò imbecillior est medicina quà m morbus said Tully of his philosophicall consolations so may these well say of their Popish paltry applications The medicine is too weak for the malady The Papists say That the reformed Religion is a doctrine of desperation This we are sure is true of theirs Act. and Mon. 1904 1907. as were easie to instance in Stephen Gardiner Dr Pendleton Francis Spira Guarlacus Bomelius Latomus Crescentius c. Verse 7. Like unto horses Fed and fierce to run and rush into the battle as being driven by the devil Bern. Si videris persecutorem tuum nimis saevientem scito quia ab ascensore suo daemone perurgetur Were as it were crowns Triple crowns miters head-tiares shaven crowns which last is a ceremony so bald that some Priests in France are now ashamed of the mark and few of them have it Spec. Europ that can handsomely avoid it As the faces of men But beware of men Mat. 10.17 See the Note there Verse 8. As the hair of women Insinuative and inductive to sinne As the teeth of lions Joel 1.6 Catching and carrying to their dens all they can come by as Tecelius did out of Germany as Otto sent by Gregory 9. did out of England where he left not so much money as he either carried with him or sent to Rome before him Verse 9. And they had brest-plates Their pretended donations priviledges and exemptions from the secular power shaking their tippets at Kings whom they have trampled on and forced to go bare-foot on the hard stones till they bled again Thus dealt they by our Henry the second yea they lashed him with rods upon the bare 〈◊〉 Reviâ—s de 〈◊〉 poâ—â—is pag. 149. and said Domine noli minari nos enim nullas minas timemus qui de talicuria sumus quae consuevit imperare regibus imperatoribus Sir never threaten us for we care not for your threats as being of that Court that commands Kings and Emperours And the sound of their wings They are loud and bold-spoken make a great noise raise a great dust and thereby think to carry it Herein they are like the heretike Nestorius who is said to have been 〈◊〉 Misâ—â—l epist delic Homo indoctus superbus contemptor Patrum sed audax magnae loqâ—entiae a proud Asse but bold above measure and of a loud language whereby he so far prevailed for a time that he seduced good Theodosius and procured a writ for the banishment of Cyril that godly Orthodox Divine Verse 10. And they had tails This may be well meant of their Surrogates Officials Chancellours Registers Apparitours the fag end of their execrable train See Isa 9.15 Verse 11. And they had a King over them Being herein wiser then those other locusts Proe 30 27. The Angel of the bottomlesse pit That apostate star ver 1. the devils lieutenant Generall the Western Antichrist the Pope not excluding the Turk that Antichrist of the East that comes next to be spoken of And indeed they may well go together for they both set up another law then that of Christ they kill the contrary part they give liberty to the flesh they will not have their religions to be disputed c. Is Abaddon A destroier Annot. ad loc I know not saith learned Junius whether the holy Ghost in this name hath not some respect to the etymology or notation of Hildebrand which signifies Fidei incendium the fire-brand of the faith Verse 12. Two woes more hereafter In respect of order for in respect of time the woes of the fift and sixt trumpet are together and do run parallel Verse 13. From the four horns To shew saith one Christ his sufficiency of power to raise up instruments of his justice according as by the sins of men he is provoked Verse 14. Loose the four Angels That is those four potent peoples the Arabidns the Saracens the Tartars and the Turks that they may march out against Christendome to murther and massacre the third part of men These are called Angels because sent of God to revenge the quarrell of his Covenant Verse 15. And the four Angels were loosed As fierce and fell creatures out of a cave now set upon spoil and rapine They have a Proverb in the Eastern parts Where the great Turk once setteth his foot there never grows grasse again He blasts and desolates all For an hour and a day At any time whensoever God shall command them out and bid them fall on they are at an hours warning in arms at an instant Mr Brightman gathereth from this text that the Turkish Empire shall determine about the year 1696. The third part of men Mahomet the first was in his time the death of 800000 men Selymus the second Turk Hist fol. 434. Ibid. 885. in revenge of his losse received at the battle of Lepanto would have put to death all the Christians in his dominions who were in number infinite c. Verse 16. Two hundred thousand thousand Not so many at any one time but in severall ages and battles Howbeit the Turk goes usually into the field 200000 strong many times he hath more as in that famous battle fought by Bajazet against Tamer-lane where he had well-nigh a thousand thousand Of his common souldiers called Asapi which for the most part are miserable Christians he makes no great reckoning or other use Tunk hist 317. then to blunt the swords of his enemies or to abate their first fury thereby to give the easier victory to his Janizaries and better souldiers which are all horse for most part Verse 17. Brest-plates of fire c. Muskets harquebuzes pistols and other spet-fires but especially those great-guns Châ—lcondylas Peaâ—â—â—â—s valley of vanity and murdering-pieces so much used by the Turks those mighty Ordnance they brought before Constantinople the Rhodes and other places nothing inferiour to those two that were cast by Alphonsus Duke of Ferrara the one whereof he called the Earthquake the other Grandiabolo or the great devil Verse 18. The third part of men killed Not only of Christians but also of their own Turk hist 1153 most of their poor being forced with victuals and
of them as he did of the Waldenses Hussites Huguenots Professours in Germany Netherlands Ireland England c. He hath laid about him lately to purpose Besides those seas of Christian bloud shed by the Turk since the thousand years expired Verse 8. Gog and Magog That is Pope and Turk saith Aretius the Pope a covert enemy to Christ the Turk an overt Ezek 38. 35. or open enemy as Gog and Magog signifie These are set forth by Ezekiel as the last enemies of Gods people before Shiloh came and presently after their utter overthrow the state of the City and Temple is notably described So after the Pope and Turk in that last great battle at Armageddon routed and foiled the new Jerusalem is in the following Chapters excellently pourtraied and depainted that being a speciall type of this Verse 9. And they went up As a sloud Ezek. 8.9 16. And compassed As resolved that none should escape them Ps 118.11 12. 2 King 6.14 15. 35.1 The camp of the Saints The Church militant And the beloved City The new Jerusalem Cap. 21.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dearly beloved of Gods soul Jer. 12.7 or Gods dearly beloved soul as the Septuagint render it For present the Turk is the bridle that holds in the Pope with all his followers from any universall proceeding against the Protestants who herein are greatly advantaged above them in that their opposites lie between them and the Turk or in that their countreys coasting so much as they do toward the North as Denmark Swethland c. are out of his way Spec Eurâ—p and no part of his present aim Italy is the mark he shoots at And when once he shall rise against the true Church fire from heaven shall devour him Verse 10. And he devil This Mr Brightman interprets of the Turk called here the devil because instigated and set awork by the devil Albeit another learned Expositâ—ur is of opinion that by the fall of the Beast and conversion of the Jews the Turks and other States of the East shall be brought to imbrace the Gospel being first taught thereto by some notable foil What to think of this I know not but cannot but like well of Diodates note upon the fourth verse of this Chapter that in all this prophecy it is better and more sure to expect and stay for the explication by the event then to give it without any certain ground And shall be tormented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Racked the devil and the damned have punishment without pity misery without mercy sorrow without succour crying without comfort mischief without measure torments without end and past imagination For ever and ever This is as another hell in the midst of hell and forceth them to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe woe as if they should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not ever not ever Lord. Whereto conscience answereth as an eccho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever ever Hence that dolefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe and alas for evermore Verse 11. And I saw a great white throne A lively description of the last Judgement to shew that henceforth since the last great battle the new Jerusalem should have no disturbance till Christ comes to judgment From Whose face the earth c. To shew either his terriblenes or their renovation 2 Pet. 3. 12. Rom. 8.21 Verse 12. Small and great It is the common opinion that men shall rise again in that tall and goodly stature of body wherein Adam was created or at least in that vigour of age that a perfect man is at about 33. years old each in their proper sex And hereunto some think the Apostle alludeth Ephes 4.13 But M. Brightman holds that in the resurrection every one shall appear in that stature in which he departed out of this life and that the contrary opinion doth manifestly contradict this Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the books were opened The books of conscience saith Origâ—n of the Scriptures saith Augustine of both say I for according to law written shall the Judge passe sentence the conscience either accusing or excusing The book of life That Gods elect may be seen and known God neither needeth nor useth books to judge by but this is spoken after the manner of men Mordecais name was registred in the Chronicles of Persia Tamâ—rlane had alwaies by him a Catalogue of his best servants and their good deserts Turk â—ist 22â— which he daily perused Verse 13. And the sea Those that perished in the waters and those whose ashes were scattered upon the waters as John Husses whom after they had burnt they beat his heart with their staves and cast his ashes into the river But there is a substance of the Saints bodies preserved by a secret influence from Christ their head and their dust is precious Verse 14. And death and hell There shall be an utter end of all evils and enemies nothing left to disquiet the Church She shall see them afar off as Lazarus did the rich man and be able to say of them as she did of her accusers Joh. 8. they are all gone Verse 15. And whosoever As those Priests were cashiered that could not prove their pedegree Ezr. 2.62 63. CHAP. XXI Verse 1. And I saw a new heaven NEw for form and state but the same as afore for matter and substance as an old garment translated is called a new one and as who so is in Christ is a new creature Passed away i. e Where purged from their vanity and defilements And there was no more sea i. e. Trouble and tumult The sea is of it self restlesse and oft tossed with storms and tempests Isa 57.20 As for the element of water it shall remain probably as earth air and fire doc Andreas thinks there shall be no more sea Verse 2. The holy City The Church in glory saith Diodate The Church wayfaring and warfaring saith Brightman whose interpretation of this text Nititur conjecturâ optabili magis quâm opinabili saith Pareus As a bride adorned c. Bishop Ridley the night before he suffered invited his hostesse and the rest at Table to his marriage for said he to morrow I must be married Some other Martyrs went as merrily to die as ever they did to dine Verse 3. And I heard a great voice To confirm the vision left it should be thought a delusion Behold the tabernacle His specially presence both of grace and glory is with his elect See Ezek. 37.27 28. He will dwell with them He will ind well in them 2 Cor. 6.16 See the Note there The enjoyment of God is heaven it self therefore God is called heaven I have sinned against heaven Verse 4. And God shall wipe away As mothers do their childrens tears Sorrow and sighing shall flee away Baâ—a shall be turned into Berachah sighing into singing misery into majesty as Qu. Elizabeth was exalted from a prisoner to a Princesse and as our Henry 4. was
he ever consented to their Wicked perswasions In Thomas Whittle Martyr who could never be quiet till he had gone to the Bishops Office Ibid. 1632. and torne the bill of his recantation for the which Bonner first buffeted him soundly and then burnt him In Thomas Benbridge who feeling the intolerable heat of the fire cried out I recant and subscribed to certain Popish Articles at the stake upon a mans back and so was led back to prison But soon after he retracted what he had subscribed and the same-day-seven night he was burnt indeed or rather broiled by the vile tormentours Ibid. 1857. The like befell Richard Sharp a Weaver of Bristow who likewise suffered for that truth which he had recanted saying Ibid. 1861. I am sorry that ever I denied my Lord God c. But besides all these that recovered of their relapses What shall we thinke of Pendleton who resolved that as he came not frying into the world so he would not goe out frying Ibid. 1504. but roared upon his death-bed and full fore repented if it were not too late that ever he had yeelded to Papistry and been so sparing of his fat and flesh whereof he had vowed to Saunders he would see the uttermost drop molten Ibid 1363. and gobbet consumed to ashes before he would forsake God and his truth What shall we thinke of Steven Gardner who cried ouâ— upon his death bed That he had denied his Master with Peter but never repented with Peter and so both stinkingly and unrepentantly died Of Mt West Chaplain to Bishop Ridley Ibid. 1904. who refusing to die in Christs cause with his Master said Masse against his conscience and was so vexed by his conscience that soon after he pined a way with sorrow What shift Shaxton and Harding made to die I know not Ibid. 1558. 1570. A couple of apostates I know they were a Thess 2. and fair warning they had but that God had given them up to the efficacy of errour to believe a lie because they would not receive he love of the truth whereof they could not but be convinced Harding a little before King Edward died was heard openly in his Sermons in London to exhort the people with great vehemency That if troubles came they should never shrink from the true doctrine of the Gospel that they had received which yet he himself soon after did The Lady Jane whiles she was prisoner wrote an excellent letter to him wishing him to remember the horrible History of Julian of old and the lamentable case of Spira of late Ibid. 1292. Return to Christ saith she who now stretcheth out his arms to receive you ready to fall upon your neck and kisse you and cast off all to feast you with the dainties and delicates of his own precious bloud which undoubtedly if it might stand with his determinate purpose he would not let to shed again rather then you should be lost Thus sought that sweet Lady to charm and reclaim this adder but he turned the deaf ear to her and died an obstinate Papist a Prebend of Gaunt Shaxton was somewhat more toughly handled but with no better successe for evil men and seducers wax worse and worse deceiving and being deceived This Shaxton in King Henry the eights daies being Bishop of Salisbury at the coming in of the six Articles resigned up his Bishoprick Ibid. 1578. together with Latimer rather then to forgoe the peace of their consciences and so remained a great space unbishoped till King Edwards time who restored them But when Queen Mary came in and changed religion Latimer suffered but Shaxton turned not only a Papist but a persecutour and perswader to Popery When William Wolsey Martyr and some others were brought before him Ibid. 1558. Good brethren said he remember your selves and become new men For I my self was in this fond opinion that your are now in but I am now become a new man Ah said Wolsey are you become a new man Woe be to thee thou wicked new man for God shall justly judge thee And so he did I doubt not it being his usuall course to hang up such notorious apostates in gibbets as it were for example to others He that betraied the Rhodes was well served For his promised wife and portion were presented But the Turk told him that he would not have a Christian to be his son-in-law but he must be a Musulman that is a believing Turk both within and without And therefore he caused his baptized skin as he called it to be taken off Speculum belli sacri p. 157. and him to be cast in a bed strawed with salt that he might get a new skin and so he should be his son in-law But the wicked wretch ended his life with shame and sorrow Theoderick an Arrian King did exceedingly affect a certain Deacon although an orthodox This Deacon thinking to ingratiate and get preferment became an Arrian which when the King understood he changed his love into hatred and caused the head to be struck from him affirming That if he kept not his faith to God what duty could one expect from such a person King John of England being overlaid in his Barons wars sent Embassadours to the Monarch of Morocco for aid offering to hold his Kingdom of him Heyl Geo p. 714 and to receive the law of Mahomet The Moor marvellously offended with this offer grew into such dislike of our King that ever after he abhorred the mention of him Solyman the great Turk seeing a company of many thousand Christians fall down before him and hold up the sore-finger as their manner of conversion to Turcisme is he asked them Voiâ—ge into the Levant p 111. What moved them to turn They replied It was to be eased of their heavy taxations He disdaining that basenesse rejected their conversion and doubled their taxations The form they use when they turn Turks is this I confesse that there is but one God only Melch Adam in vit Gerlaâ—hij and Mahomet his servant I confesse also that I am come from the false to the true religion and I utterly renounce my former faith together with all the adherent Articles After this they are circumcised and doe put on a new turbant as a badge of a Musulman or right believer We reade of two Dutch-men the one a Divine the other a Baker that became Mahometans not many years since upon what discontent or other motive I know not Ibid p. 816. The Ministers name was Adam Neusserus once a Pastour of Heidelberg who fell off first to Arrianisme and then to Tureisme He died miserably at Constantinople Octob. 12. Anno 1576 much in the same manner as Arminius did at Leyden who was grievously tormented with a cough gout ague and incessant pain in his belly Hist of Low-countrey with a great binding and stopping under the heart which caused much difficulty of breathing
back with Lots wife nor turn again when we go forward as those living creatures did not Ezek 1.12 1 Sam. 6.12 but as the Philistims kine that drew the Ark in a new Cart though milch kine and had calves at home yet they held on their way lowing till they came to Bethshemesh so let us amidst so many avocations and discouragements hold on our way to heaven Jer. 50 4. 2 Pet. 2.20 Rev. 3.14 going and weeping with our faces thither-ward The dog to his vomit and the sow to her mire are Canonicall Proverbs such as should make a Christian spew to think on them God will spew out all that doe not so as he did the Laodiceans who said they were rich and wanted nothing They had false weights of their own and therefore were grievously cheated with light gold Whereas S. Paul who was a fair deal better then the best of them was still striving and straining after more and is therefore called by S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome Insatiabilis Dei cultor a greedy insatiable worshipper of God Forgetting what is behinde saith he and reaching forth as runners doe unto those things that are before I presse toward the mark I pursue or persecute it the word signifies with eagernesse of affection I follow it as one that will not leave till I have that which I follow but if I fall I will up again and to it and not give over no more then when I was a persecutour I did till I had him whom I persecuted Thus S. Paul and he subjoyneth Let us therefore as many as be perfect be thus minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As who should say Seem we to our selves or others never so perfect or be we never so perfect in comparison of others yet let us be thus minded to strive to further perfection And a little after Brethren be followers together of me and mark them which walk so as ye have us for an example For our conversation is in heaven c. Ever after he had been caught up thither and heard things unspeakable he became unsatisfiable till he gat thither again So was Moses after he had been in the Mount and received the Law He no sooner was come down thence but he was at it Exod. 33.13 Shew me thy way that â— I may know thee God grants him that request Is he satisfied No he must have more yet God must go along with the people Well I will do this thing also that thou hast spoken saith God vers 16 17. Is he content No for he said vers 17. I beseech thee shew me thy glory God shews it him Is he well yet No God must pardon the sin of his people too and take them and him for his inheritance Chap. 34.9 Adde this fruit of his favour to the rest and then Moses hath done for present at least The covetous is not so greedy of gain as the godly of grace He alwaies cries Give give and never hath enough Si dixisti susficit periisti Aug. If once thou saiest It is enough thou art undone if thou cease to go forward thou beginnest to goe backward c. Arrogancy DANIEL 4.30 The King spake and said Is not this great Babylon that I have built for the house of the Kingdome by the might of my power and for the honour of may majesty HIc plura absurda quà m verba Here are not so many words as absurdities Carâ—w hist Christ as one well observed of Peters speech to our Saviour in the transfiguration Master It is good for us to be here Let us build c. Luk. 9.33 So here The King spake and said He for whom God had done so much giving him so large an Empire and adding to him the Kingdome of Aegypt as his pay for his pains at Tyre He who in the year of his triumph had this vision of his downfall and had heard from heaven Hew down the tree yet leave the stump He had left the poor captive Jews a stump a kingly seed and hath therefore a stump left him and is reserved for a kingly state again He that had heard that he should shortly be bound with a band of iron and brasse as a mad man and turned a grazing among beasts for seven years together till he should know that the heavens do rule Steâ— inter gramina tanquam vinctus catenis Lyra. and not as the Poet hath it Ludit in humanis divina potentia rebus He that had such sweet and savoury counsell given him by Daniel who was a fair deal worse troubled for him then He was for himself vers 19. Break off thy sins by righteousnesse c. Be as abrupt in thy repentance as thou hast been corrupt in thy courses If it may be a lengthening of thy tranquillity That If imports not so much a doubt as a difficulty in regard of the greatnesse of his sin Notwithstanding which God of his goodnesse gave him time to repent Now that He a full twelve moneth after all this should walk in his palace and thus talk to himself who can but wonder Is not this great Babylon that I have built Herod l. 1. A great City it was indeed and built four square as Herodotus describeth it but Nimrod and Ninus built it Nebuchadnezzar only enlarged it Videsis Ioseph Antiq Iud. l. 16 c. 11. and built the palace entirely Yet such is this mans arrogancy he knows no other founder Wherein he first robs God for it is he that builds the house and without whom they labour in vain that build it Psal 127.1 Next he wrongs his Ancestours the first founders Thirdly he considers not how he had wasted and wearied the bodies and goods of his poor subjects This made the people in Rehoboams time cry to him Allevajugum Allevajugum Ease thou the yoke put upon us by thy father Solomon when he built his own house and the house of God Fourthly he proclaims his pride in opposing his City to Gods city and making it his heaven as it were saying in effect what God can cast me out of it Whereas that City was afterwards taken by Cyrus Alexander and others As likewise Rome that mysticall Babylon which Heyl. Geog. since it became the nest of Antichrist was never besieged by any but it was surprized yet Great means breed great mindes 2 Chro. 38.31 Dio in Tiberio Euripides Whatevâ—r God gives to any his glory he will not give When Satan came once to look after divine honour Christ puts him off with a short answer Avoid Satan M. Pemble of Pers Monar 63. saith she in her heart I sit a Queen and shall see no sorrow Revel 18.7 Lastly As he arrogates to himself the kingdome till he had licked of the whip and learned better language vers 37. so now the power and the glory too by the might of my power and for the honour of my majesty