he had read some of the Fathers gave over for this reason because scarce any of them did rightly understand the use and efficacy of baptisme Verse 16. The cup of blessing Not the Chalice but the common cup. Diest de ratione studâ— Theol. pag. 116. Colvin chose rather to leave Geneva then to use unleavened bread or water-cakes at the Lords Supper We may not symbolize with Idolaters Is it not the communion Doth it not signifie and set forth yea as an instrument effect and exhibite this communion Verse 17. And one body By the force of faith and love Can. 6.9 My dove is but one the daughters saw her and blessed her No such onenesse entirenesse any where as among the Saints Other societies are but as the clay in the toes of Nebuchadnezzars image they may cleave together but not incorporate one into another Verse 18. Are not they which eat c. See Levit. 7.15 Hence he infers that these Corinthians also eating of the Idols-sacrifices were defiled with idolatry a pari Verse 19. What say I then He prevents a mistake See cha 8.4 Ministers must in their discourses meet with all objections as much as may be Verse 20. They sacrifice to devils A good intention then excuseth not The Gentiles thought they had sacrificed to God So do the Papists who yet worship devils whiles they worship idols of gold and silver and brasse and stone Revel 9.20 The devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Synesius an Idol-lover In epist Verse 21. partakers of the Lords table Name and thing The Popish opinion of Masse was that it might not be celebrated but upon an altar or at least upon a superaltare Act. and Mon. fol. 1111. Ibid. 1326. which must have it's prints and carects or else the thing was not thought to be lawfully done Our Communion Table they called an oyster-board And the table of devils Redwald King of East-Saxons had in the same Church one alter for Christian Religion Camden and another for sacrifice to devils Verse 22. Do we provoke the Lord As Caligula that dared his Jove to a duell As the raging Turk at the last assault of Scodra most horribly blaspheming God Tork bist fol. 423. Psal 90.11 But who knoweth the power of his anger It is such as none can avert or avoid avoid or abide Verse 23. Bern. All things are not expedient An liceat an deceat an expediat are three most needfull questions Things lawfull in themselves may be unseemly for our state and calling unbehovefull also to the benefit of others Think unlawfull for thee whatsoever implies either inexpediency or indecency Verse 24. Let no man seek his own Self miscarries us all and makes us eccentrick in our motions nothing more Verse 25. Whatsoever is sold c. A portion of the consecrated flesh was usually sold by 〈◊〉 Prâ—ests who made their markets of it as Augâ—stine upon the Romans testifieth Verse 26. For the earth is the Lords God of his bounty spreads a Table for all Make no scruple therefore eat freely Verse 27. And ye be disposed to go Our Saviour when he saw that Johns austerity was censured took his liberty in the use of creatures and convenient company-keeping Luk. 7.33 34. I do not finde where ever he was bidden to any table and refused Not for the pleasure of the dishes but for the benefit of so winning a conversation Verse 28. The earth is the Lords Therefore in case of scandall abstain Why shouldst thou use this creature as if there were no more but this Suspend thy liberty Hast not thou all the world afore thee Verse 29. Why is my liberty judged As a profane licence We should be shie of the very shâ—ws and shadows of sin Quiequid fuerit malè color atum as Bernard hath it if a thing look but ill favoured abstain from it Verse 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if I by grace Or By thanksgiving The same Greek word signifies both to teach us that a gratefull man is a gracious man The unthankfull and the evil are set together as the same Luk. 6.33 God is kinde to the unthankfull and to the evil Verse 31. Whether therefore ye eat c. Of a reverend Scotch Divine it is said That He did even eat and drink and sleep eternall life These common actions also are steps in our Christian walking despise them not therefore but refer them to that supreme scope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Drus Apophil Socrates even in his recreations profited his companions no lesse then if he had been reading Lectures to them Plato and Xenophon thought it fit and profitable that mens speeches at meals should be written Quicquid agas propter Deum agas saith one Propter te Domine propter te said another Verse 32. Give none offence This is another end we should aim at the edification of others Finibus non officys a vitys discernuntur virtutes Augustin Two things make a good Christian good actions and good aims Verse 33. Not seeking mine own profit This saith Chrysostome is the most perfect Canon of Christianity the top-gallant of true religion CHAP. XI Verse 1. Be ye followers of me THis verse properly belongs to the former Chapter The distinguishing of the books of Scripture into Chapters is not very ancient But that of verses was devised and done by Robert Stephens Pio quidem at tumultuario studio as one saith well with a good intent Soultâ—t but with no great skill as appears here and in divers other places The Apostle chap. 10.33 had shewed his own practice here he cals upon them to do accordingly As the Oxe follows the herd Sicut bos armenta sic ego bonos viros c. Cic ad Attic. so will I follow good men Etiamsi ruant saith Cicero although they do amisse This was more then St Paul desires Be ye followers of me saith he but only so far as I am of Christ not an inch further Verse 2. And keep the ordinances Gr. the traditions or doctrines by word of mouth These are 1. Dogmaticall concerning faith and practice 2 Thess 2.15 2. Rituall Selater in loe and these again are 1. Perpetuall as that of the manner of administring the two Sacraments 2. Temporary as that of abstaining from certain meats Act. 15.28 29. And those other pertaining to the observing of externall order and decency in Church-assemblies And of these the Apostle here speaketh Verse 3. The head of the woman is man Were it not an ill sight to see the shoulders above the head the woman usurp authority over the man A prudent wife commands her husband by obeying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1 1â— as did Livia Verse 4. Dishonoureth his head As they accounted it then and there In other places it is otherwise The French preach covered Bâ—unts voiage p. 88. The Turks neither kneel nor uncover the head at publike praiers as holding
on 1 Pet. 3. Heb. 13.17 It is a vile thing saith one to vex our Ministers by our obstinacy yea though they were not able to make so full demonstration yet when they reprove such things out of a spirituall jâ—alousie and fear that they corrupt the peoples hearts they are to be heard and obeyed Verse 17. I praise you not q. d. I discommend and dispraise you The Corinthians were in many things faulty and blame-worthy St Paul deals plainly and freely with them and would not therefore take their offered kindenesse 2 Cor. 12. lest he should be ingaged to them and by receiving a curtesie fell his liberty Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There be divisions Gr. Schismes rents yea and that about the Sacrament of the Lords Supper that bond of love thorow Satans malice Now there can be no greater sinne committed saith Chrysostome Hom. 11. ad Ephes Lib. de unitate Ecclesie Oecol ad frat in Suevia then to break the peace of the Church Cyprian saith It is an inexpiable blemish such as cannot be washt ost with the bloud of martyrdome The errour of it may be pardoned saith Oecolampadius in his Epistle to the Lutherans of Suevia so there be faith in Christ Jesus but the discord we cannot expiate though we should lay down our lives to doe it Verse 19. There must be heresiâ—s Therefore much more schismes which also for most part do degenerate into heresies as an old Serpent into a Dragon In the time of Pope Clement the fifth Frederick King of Sicily was so offended at the evil government of the Church that he began to question the truth of the Christian religion But Arnoldus de villa nova confirmed and setled him by this and such like places of Scripture Offences must come there must be heresies c. God having so decreed and fore-told it May be made manifest As they are now if ever in these shedding and discriminating times So in the Palatinase they fell to Popery as fast as leaves in Autumn Verse 20. This is not to cat c. When the Lords Supper therefore is not rightly administred it is no longer his especially if the substantials thereof be omitted As in those Sacrifices Hos 9 4. Their bread for their soul shall not come into the house of the Lord that is the bread for their naturall sustenance He speaks of that meat-offering Levit. 2.5 appointed for a spirituall use yet called the bread for their life or livelihood because God esteemed it no other then common meat So Jer. 7.21 in scorn he cals their sacrifice flesh c. Verse 21. Every one taketh Eateth and communicateth with those oâ— his own sect and faction only not staying for others Such among the Philippians were those of the concision Chap. 3.2 that made divisions and cut the Church into little pieces and sucking Congregations making separation Verse 22. What Have ye not houses Here he abolisheth their love-feasts for the disorder that fell out therein The Greek Church neverthelesse retained them but the Roman Church laid them down as Justin Martyr witnesseth Verse 23. For I have received Rectumest regula sui obliqui The Apostle seems to rectifie them by reducing them to the first institution The same night c. It was his last bequeath to his Church for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ignatius hath it a soveraign both purgative and preservative This is my body En praeclaram illam consecrationem Behold that goodly consecration saith Beza for the which the Shavelings say that they are more holy then the very virgin Mary For that Mary only conceived Christ but they create him Beza in confess 241. Whereunto the Virgin might well reply That she carefully nourished Christ whom they cruelly devour Dost thou beleeve said the Doctour to the Martyr that Christs body and bloud is in the Eucharist really and substantially I believe saith he Act. and Mon. that that is a reall lie and a substantiall lie When Cranmer was brought forth to dispute in Oxford Dr Weston Prolocutour thus began the disputation Act. and Mon. fol. 1300. Convenistis bodiè fratres profligaturi detestandam illam haeresin de veritate corporis Christi in Sacramento c. At which mistake divers learned men burst out into a great laughter Verse 25. He took the Cup See the Note on Matthew 26.27 Verse 26. Ye do shew We need no other crucifix to minde us of Christs passion Till he come There shall be a Church then and the pure worship of God till the worlds end maugre the malice of tyrants and heretikes Verse 27. Shall be guilty Because they profane the holy symbols and pledges of Christs blessed body and bloud These are in some sense as guilty as those that spit upon Christs face or that spilt his bloud As the Donatists that cast the holy elements to dogs or as that wretched Booth a Bachelour of Arts in S. Johns Colledge in Cambridge who being Popishly affected at the time of the Communion took the consecrated bread and forbearing to eat it B. Morton Instit of the Sacr l. 5. c. 3. convey'd and kept it closely for a time and afterwards threw it over the Colledge-wall Not long after this he threw himself headlong over the battlements of the Chappel and so ended his life Verse 28. Let a man examine A Metaphor from Metallaries or Lapidists as they try their mettals or precious stones and do it exactly that they be not cozened so here men must make an exact scrutiny And so let him eat After preparation participation The Heathens had their caena pura the night before their Sacrifices The Russians receive children after seven years old to the Communion saying Breerwoods Enquit 135. that at that age they begin to sin against God But can they say that at that age they can examine themselves and receive preparedly Chrysostome calleth the Lords Table that dreadfull table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Ancients call the Sacraments dreadfull mysteries Verse 29. Eateth and drinketh damnation He that came in without a wedding-garment on his back went not away without fetters on his feet He was taken from the table to the tormentours Gods table becomes a snare to unworthy receivers they eat their bane they drink their poison Henry the seventh Emperour of Germany was poisoned in the Sacramentall bread by a Monke Pope Victor 2. by his sub Deacon in the Chalice and one of our Bishops of York by poison put into the wine at Sacrament God will deal with ill communicants as Job 20.23 They will speed no better then Amnon did at Absoloms feast Verse 30. Many are weak The mortality at Corinth began at Gods house and that for unworthy communicating God will be sanctified of all that draw-near to him He loves to be acquainted with men in the walks of their obedience and yet he takes state upon him in his ordinances and will be served like himself or
righteousnesse of God by Christs righteousnesse imputed and given unto us This the Papists jearingly call putative righteousnesse CHAP. VI. Verse 1. As workers together NOt as coadjutours but as instruments such as God is pleased to make use of See the Note on 1 Cor. 3.9 The grace of God in vain That Embassage of grace Chap. 5. 20. Life of K. Ed. 6. by St â—â— Hay p. 74. Or that unspeakable gift of Christ v. 21. which many use as homely as Rachel did her fathers gods she hid them in the litter and sat on them or as that lewd boy in Kets conspiracy who when the Kings pardon was offered the Rebels by an herald he turned toward him his naked posteriours and used words sutable to that gesture One standing by discharged an harquebuz upon the body c. Verse 2. Now is the accepted time He purposely beats upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because opportunity is headlong and if once past irrecoverable Some are Semper victuri as Seneca saith they stand trifling out their time and so fool away their salvation God will not alwaies serve men for a sinning-stock Patientia lasa fit furor Doe we therefore as Millers and Mariners who take the gale when it cometh and make use of it because they have not the winde in a bottle Now is the day of salvation And God will not suffer men twice to neglect it If once past it will never dawn again Catch therefore at opportunities as the Eccho catcheth the voice Psal 27. take the nick of time God is more peremptory now then ever Heb. 2.2 3. Verse 3. Giving no offence A Minister should be as Absolom was without blemish from head to foot His fruit should be as that of Paradise fair to the eye and sweet to the taste A small fault is soon seen in him and easily either imitated or upbraided God appointed both the weights and measures of the Sanctuary to be twice as large as those of the Common-wealth Verse 4. In much patience Or tolerance suffering hardship as good souldiers of Jesus Christ In afflictions Out of which there is little or no use of patience at least she cannot have her perfect work Jam. 1.4 In necessities Want of necessaries In distresses Such straits as that we are at a stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have not whether to turn us we are in a little ease as it were Verse 5. In imprisonments Chrysostome saith he had rather be Paul cast into prison then Paul wrapt up into Paradise Verse 6. By purenesse By lamb-like simplicity or sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religion loves to lie clean said one Godlinesse must run thorow our whole lives as the woof doth thorow the web See Isa 33.14 No gold or precious stone is so pure as the prudent minde of a pious man said divine Plato Verse 7. On the right hand c. Against the worlds both irritamenta and terriculamenta both allurements and affrightments Contempt us est à me Romanus favor furor said Luther when the Pope one while entised him and another while threatned him When he was offered to be Cardinall if he would be quiet he replied No not if I might be Pope When he was told that he should finde no favour Quid verò facere poterunt Epist ad Spal said he occident Nunquid resuscitabunt ut iterum occidantâ— What will they do will they kill me But can they raise me to life again that they may kill me again Can they kill me the second time Verse 8. Act. and Mon. fol. 1491. By honour and dishonour c. It is written on heaven-doors said that Martyr Do well and hear ill A bad report port is the ordinary reward of very-well-doing which made Luther wax proud even of his reproach Tom. 1. oper Lat. p 31. â— Superbus fio said he quod video nomen pessimum mihi crescere Hierome also writeth to Augustine Quod signum major is gloriae est omnes haeretici me detestantur This is my glory that none of the heretikes can give me a good word or look Qui boni viri famam perdidit ne conscientiam perderet Sen. It was a divine saying of Seneca No man sets a better rate upon vertue then he that loseth a good name to keep a good conscience As deceivers Aspersed for such as Christ was Mat. 27.63 And Lucian blasphemously termeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the crucified cezener Verse 9. As unknown To the world 1 Joh. 3 1 2. A Prince in a strange Land is little set by as not known Vnkent unkist as the Northern Proverb hath it Well known To them that have spirituall judgement and can prize a person to his worth which the worlds wizards cannot do Isa 53.2 3. And not killed God will have a care of that he corrects in measure he smites his not at the root but in the branches Isa 27.8 As it is a rule in physick still to maintain nature c. so doth God still keep up the spirits of his people by cordials Isa 57.16 Verse 10. As sorrowfull yet c Gods works are usually done in oppositis contrarys as Luther said Out of the eater he brings meat c. This riddle the world understands not Yet possessing all things Godlinesse hath an autarkie a self-sufficiency 1 Tim. 6.6 Cuicum paupertate benè convenit pauper non est faith Seneca A contented man cannot be a poor man Verse 11. Our mouth is open unto you We speak thus freely unto you out of our deep affection towards you we even carve you a piece of our heart we pour forth our selves in this floud of speech that thereby ye may take a scantling of our over-abundant love to your fouls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open-mouthed men are put for fools oftentimes in Lucian and Aristophanes But in another sense then the Apostle here useth it A large heart maketh a man full in the mouth as if it sought that way to get out to the thing affected Verse 12. ye are not straitned in us Non habitatis angustè in nobis so Piscator renders it But ye are straitned Ye are bankrupts in love ye comply not ye do not reciprocate Plain things will joyn in every point one with another not so round and rugged things Verse 13. I speak as unto my children Here are soft words hard arguments This is the way to win and that was a sad complaint 2 Cor. 12.15 Love lost is a bitter affliction M. Ward Verse 14. Be not unequally yoked Dare not saith a Divine to yoke thy self with any untamed heifer that bears not Christs yoke Quam mase inaequales veniuni juvenci Ovid. epist An Oxe and an Asse might not be coupled together in the Law And hereunto the Apostle seems to allude The Doctours of Doway upon Levit. 19.19 Here all participation say they with heretikes and schismatiques is forbidden Philip King of Spain said He had rather
have no Subjects then Subjects of divers religions And out of a bloudy zeal suffered his eldest son Charles to be murdered by the bloudy Inquisition because he seemed to favour our profession Hieron Catina Verse 15. What concord hath Christ Those Moderatours that plead for a correspondency with Popery would make a pretty shew if there were no Bible But if these reconcilers as Franciscus de sancta clara and his fautors were the wisest men under heaven and should live to the worlds end they would be brought to their wits end before they could accomplish this works end to make a reconciliation betwixt Christ and Antichrist betwixt Rome and us Verse 16. I will dwell in them Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will indwell in them This notes Gods nearest communion with them He setteth them before his face continually Psal 41.12 as loving to look upon them The Philosopher told his friends when they came into his little low cottage The gods are here with me God and Angels are with his Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And walk in them As they did in Solomons porch and other walks and galleries about the Temple And hereunto the Prophet alludes Zach. 3.7 The Turks wonder to see a man walk to and fro and usually ask such whether they be out of their way or out of their wits Biâ—lulph Verse 17. And be ye separate For grosse Idolatry and for fundamentall errours only must we separate Corruptions grew so great in the Church of Rome that it justly occasioned first the separation of the Greek Churches from the Latine and then of the Reformed Churches from the Roman Diâ—p derep l. 2. cap. 12. Machiavel observed that after the thousand year of Christ there was no where lesse piety then in those that dwelt nearest to Rome And Bellar mine bewails it Lib. 3. de Papa Rom cap. 21. That ever since we cried up the Pope for Antichrist his kingdom hath not only not encreased but hath greatly decreased And I will receive you So you shall be no losers â—e put you into my bosome God imparteth his sweetest comforts to his in the wildernes Hos 2.14 Verse 18. I will be a Father The fundamentall meritorious impulsive and finall causes of this precious priviledge see set forth Eph. 1.5 6. Saith the Lord Almighty This is added by our Apostle to Jer. 31.9 CHAP. VII Verse 1. Having therefore c. FAith in the promises purifieth the heart Act. 15.9 and argueth notably from mercy to duty From all filthinesse Sin defileth a man worse then any jakes or leprosie It is the devils excrement it is the corruption of a dead soul Seldome or never is there a birth of saving grace but there follows it a flux of mortification Of flesh and spirit i. e. Both of the outward and inward man Or of flesh that is worldly lusts and grosle evils as uncleannesse earthly-mindednesse c. And of spirit that is more spirituall lusts as pride presumption self-flattery c. These lie more up in the heart of the Countrey as it were those other in the fronâ—iers and skirts of it Perfecting holines Propounding to our selves the highest pitch and the best paterns In the fear of God Which is the fountain whence holinesse flows See Pro. 8.13 Verse 2. Receive us Gr. Make room for us in your hearts and houses Set wide open the everlasting doors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locum date that the King of glory may come in triumphantly riding upon us his white horses Revel 6 2. We have wronged no man Ministers must so live that they may if need be glory of their innocency and integrity as did Moses Samuel Paul Melancthon We have corrupted no man viz. As the false Apostles had done with their leaven of false Doctrine which eateth as a canker 2 Tim. 2.17 or a gangrene which presently over-runs the parts and takes the brain Protagoras in Plato boasted that of those sixty years that he had lived he had spent fourty in corrupting of youth We have defrauded no man We have cunningly made sale of no man as those old impostours that made prize of their prisoners 2 Pet. 2.3 And as those Popish Muscipulatores or Mice-catchers as the story calleth them that raked together their Peter-pence and other moneys here in England by most detestable arts Polydore Virgil was one of these ill officers that left not so much money in the whole Kingdome sometimes as they either carried with them or sent to Rome before them Verse 3. I speak not this c. Though cause enough he had to condemn them for their shamefull tenacity toward him whom they basely suffered to labour for his living and to preach gratis against all right and reason To die and to live with you Such faithfull friends are in this age all for the most part gone in pilgrimage and their return is uncertain as once the Duke of Buckingham said to Bishop Morton in Rich. the thirds time Jonathan and David Pylades and Orestes Polistratus and Hippoclides are famous for their love one to another These two last being Philosophers of Epicurus his sect Vâ—lâ—r Mâ—x l. â— c. 16. are said to have been born the same day to have lived together all their daies and to have died in the same moment of time being well stricken in years But the love of Irish foster-brothers is said far to surpasse all the loves of all men Câ—md Elizab. fol. 483. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 4. I am exceeding joyfull Gr. I do over-abound exceedingly with joy Others may revell the godly only rejoyce they have an exuberancy of joy such as no good can match no evil over-match Witnes the Martyrs ancient and modern Oh how my heart leapeth for joy said one of them that I am so near the apprehension of eternall blisse I God forgive me mine unthankfulnesse and unworthinesse of so great glory In all the daies of my life I was never so merry Act. and Mon. fol 1668 1669 1670. as now I am in this dark dungeon Beleeve me there is no such joy in the world as the people of Christ have under the crosse Thus and much more Mr Philpot Martyr Verse 5. Our flesh had no rest Our spirit had no unrest The outward man suffers much sometimes when the inward remains unmolested Philip Lantgrave of Hesse being asked how he could so well bear his seven years imprisonment answered Se divines Martyrum consolationes sensisse that he felt the divine consolations of the Martyrs which as bladders bore him aloft all waters Verse 6. God that comforteth This is a most sweet attribute of God such as we may profitably plead and produce in praier He loves to comfort those that are forsaken of their hopes By the coming of Titus Who came very opportunely 2 Cor. 2.12 13. even whiles Paul was writing this Epistle Gods comforts are therefore sweet because seasonable He never comes too soon nor
Paul to the GALATIANS CHAP. I. Verse 1. Whoraised him from the dead ANd by the same almighty power causeth dead souls to hear the voice of the Son of God in his Ministers and live Ioh. 5.25 Eph. 1.19 Verse 2. The Churches of Galatia They are not discliurched though much corrupted Vzziah ceased not to be a king when he began to be a leper the disease of his forehead did not remove his Crown Verse 3. Grace be c. See the Note on Rom. 1.7 This Epistle to the Galatians is an epitome of that to the Romans Verse 4. From this present evil world Bewitched wherewith the Galatians were relapsed from Christ A subtill and sly enemy it is surely and hath cast down many wounded yea many strong men have been slain by it as by Solomons harlot Prov. 7.26 Verse 5. To whom be glory The benefit of our redemption should make us lift up many an humble joyfull and thankfull heart to God Verse 6. That ye are so soon Giddy headed hearers have religionem ephemeram are wherried about with every winde of doctrine being constant only in their inconstancy as Ecebolus Balduinus and our modern Sectaries The Bishops and Doctours of England said that Martyr in their book against the Popes supremacy spoke as much as Luther or any Lutheran ever did or could If they dissembled who could ever so deeply speaking so pithily If not who could ever turn head to tail so suddenly and so shortly as these did Act. and Mon. Removed from him c. From Christ and me his Apostle Luther often in his books testifieth that he was much afraid lest when he was dead that sound doctrine of justification by faith alone would die also It proved so in sundry places of Germany Men fell to Popery as fast as leaves fall in Autumn Verse 7. There be some That would fain have blended Pharisaisme and Christianity Act. 15 5. That trouble you As Camels with their feet trouble the waters they should drink of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And would pervert the Gospel They pretended only to bring in a Jewish rite or two and yet are said to pervert the Gospel Ea quae post tergum sunt in faciem convertere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierome hath it to turn that before that should be behinde to speak distorted things such as produce convulsions of conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.30 A little thing untowardly mingled mars all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The monstrous heresie of Nestorius lay but in one letter and of Arrius but in one syllable Verse 8. Or an Angel Not an evil Angel as Ambrose understands it but a good Angel per impossibile as Iohn 8.55 Then that which we c. Or besides that which we have preached He saith not contrary to that but besides that for indeed that which is directly besides is indirectly against the Gospel Verse 9. Then that ye have Of the Camell it is said that he will never carry any more weight then what at first is said upon him nor go one foot beyond his ordinary journey Conscience will not budge nor yeeld an hair for an Angels authority Stand fast in the good old way and finde rest Ieremy 6.16 Verse 10. For do I now perswade men That is mens doctrines and devises Or do I seek to please men Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ab omnibus gratiam inire cupit quem quidam per jocum Placentam vocat Men-pleasers that curry favour with all and covet to be counted No medlers These loose a friend of God For if I yet pleased men As once I did whiles I was a Pharisee I should not be c. That rule holds good in rhetorike but not in Divinity Cic. in Partit Non ad veritatem solùm sed etiam ad opinionem corum qui audiunt accommodanda est oratio Verse 11. Is not after man This he often inculcateth because the false Apostles had buzzed such a thing into their ears to disparage his Ministery Verse 12. Received it of man i. e. Of meer man Jesus Christ is more then a man Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoâ—er And wasted it As an enemies countrey with fire and sword Mars is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. Above many of mine equals Porphyry said it was great pity such a man as Paul was even cast away upon the Christian religion The Monarch of Morocco told the English Em basladour in King Iohns time that he had lately read Pauls Epi stles Ecp. Geog. which he liked so well that were he now to chuse his religion he would before any other imbrace Christianity but every one said he ought to die in his own religion and the leaving of the faith wherein he was born was the only thing that he disliked it that Apostle Verse 15. Who sâ—parated me from c. How knew we this but by the event Whosoever is lawfully called to the Ministery may conceive that he also was sanctified thereunto from the womb and should therefore do his utmost in the work Verbi minister es hoc age Sa Ward Praef. ad Peâ—â—t probâ— Perk. probl was Mr Perkins his Motto Verse 16. To reveal his Sonne in me Not only as in an object wherein the power and grace of Christ might shine and appear but as by an instrument of revealing and preaching Christ to many I conferred not with flesh i. e. With carnall reason an evil counsellour for the soul Rom. 8.7 Indeed in humane governments where reason is shut out there tyranny is thrust in but where God commandeth there to ask a reason is presumption to oppose reason is flat rebellion Verse 17. But I went into Arabia Of this journey Luke maketh no mention in the Acts. Into these tents of Kedar came S. Paul and made them by his preaching comely as the curtains of Solomon Cant. 1.5 Rude they were but rich black but comely when they had this precious man amongst them especially who became a blessing to all places whithersoever he came Contrary to that which is said of the great Turk that whereever he sets his foot he leaves desolation behinde him Arabia was Felix indeed when S. Paul was there Verse 18. To see Peter Not by way of idle visit but thorowly to observe the History of his Christian practice for godly imitation Historiae sunt fidae monitrices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videndo abservare Verse 19. But other of the Apostles They were busily attending upon their particular charges and offices according to Rom. 12.7 Verse 20. Behold before God I lie not This he solemnly sweareth for therir satisfaction An oath may be lawfully taken to help the truth in necessity and not otherwise Hence the Hebrew word is a passive and signisieth to be sworn rather then to swear Nisbbaug Verse 21. Afterwards I came He kept belike a Diary of his travels and was able to give a
another as Aquila and Priscilla did for Paul Rom. 16.4 Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Worlds good Gr. Livelyhood Which is all that the world looks after And shutteth up his bowels c. Not drawing out unto him both his sheaf and his soul Isa 58.9 Verse 18. Let us not love in Word Words are light-cheap and there is a great deal of mouth-mercy abroad Julian the apostate is not presently a friend to Basil though the write unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. thou art my friend and beloved brother The Roman legions loved Otho the Emperour saith the Historian and gave him all respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from the teeth out ward but from the heart-root See the Notes on Jam. 2.14 15 16. Verse 19. And shall assure our hearts This saith father Latimer is the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet Verse 20. Conscia â—ens ui cuiâ— sua est ita concipâ—â—â—â—trapectera pro facto spemque metumqueâ—uo Oâ—â—d If our heart condemn us Conscience is Gods spie and mans over-seer Domesticus index judex carnifex Gods deputy-Judge holding court in the whole soul bearing witnesse of all a mans doing and desires and accordingly excusing or accusing absolving or condeming comforting or tormenting Verse 21. Then have we confidence Sincerity is the mother of serenity Since qua tranquillitas emnis tempestas est saith Isidore Uprightnesse hath boldnesse It is not a peace but a truce that the wicked have such a storm will befall them as shall never be blown over Israel is the heir of peace Galatians 6.16 Isa 32.17 Verse 22. And what soever we ask sc According to his will Fiat voluntas mea quia tua said Luther I can have what I will of God said one for my will shall be concentrike with his will Because we keep The obedience of faith emboldens us yet may no may say as the prodigall Give me the porâ—ion that belongeth to me It was a proud speech of that Emperour that said Antonin Philos Non sic Deos coluimus an t sic vivimus ut ille not vinceret We have not so served God that the enemy should overcome us Verse 23. And this is his commandment This is the sum and substance of the Gospel that we believe and love and the more we believe Gods love to us the more love shall we bear one to another for our love is but a reflex of his Verse 24. By the Spirit Christ hat satisfied the wrath of the Father and now the Father and Christ both as reconciled send the Spirit as the fruit of both their loves to inhabit our hearts And truly next unto the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled souls CHAP. IIII. Verse 1. But try the spirits AS Lapidaries do their stones as goldsmiths do the â—etals A Bristow stone may look as well as an Indian diamond and many things glister besides gold Try therefore before you trust that which is doctrinally delivered unto you being neither over-credulous the fool believeth every thing nor rashly censorious as those were that said of our Saviour This man blasphemeth See the Note on 1 Thess 5.21 Because many false Prophets Both the old Church Deut. 13.1 and the new Act. 20.30 were ever pestered with them Verse 2. Herby know ye the spirit Bring it to this test Gold may be rub'd or melted it remains orient so doth truth Whereas errour as glasse bright but brittle cannot endure the hammer of fire That confesseth That preacheth Christ crucified Verse 3. Is not of God And yet he is not called an Atheist or an Antitheist but Antichrist that is an opposite to Christ as if his opposing should not be so much to Christs nature or person as to his unction and function Verse 4. And have overcome viz. In your head Christ and by the help of his holy spirit your sweet inhabitant whereby ye are more then conquerours because sure to overcome and triumph Verse 5. They are of the World i. e. The seducers fit lettice for such lips Dignum patellâ operculum Vosinfernates estis Ye are from beneath I am from above saith Christ Job 8.23 There fore speak they of the World The water riseth not unlesse forced above the fountain Out of the ware-house the shop is furnished Carnall teachers gratifie their hearers with pleasing positions the Papists in their petition to King James for a toleration plead this as an argument That their religion is agreeable to mens nature and indeed it is an alluring tempting bewitching religion giving way to all licentiousnesse and lasciviousnesse So Mahomet in his Aâ—choran tels his followers concerning venery That God did not give men such appetites to have them frustrate but enjoyed as made for the gust of man not for his torment and a great deal more of such paltry stuff Verse 6. Heareth us Christs sheep are rationall they can discern his voice from that of a stranger and will hear it not with that gristle only that grows upon their heads but with the car of their soul which trieth doctrines as the mouth doth meat Job 3. and knoweth the spirit of truth and the spirit of errour Verse 7. Beloved let us love one another This beloved Disciple breaths nothing but love as if he had been born with love in his mouth as they say Verse 8. Knoweth not God If morall vertue could be seen with mortall eyes saith Plato it would draw all hearts unto it If God were well known he could not but be best beloved and all that are his for his sake Verse 9. In this Was manifested The very naked bowels of his tenderest compassions are herein laid open unto us as in an anatomie God so loved his son that he gave him the world for his possâ—ssion Ps 2.7 but he so loved the world that he gave Son and all for its redemption Verse 10. Not that we loved c. Deus prior nos amavit tantus tantùm gratis tantillos tales God though so great Bern. loved us first and freely though such and so worthlesse He loved us because be loved us saith Moses Deut. 7.7 8. the ground of his love being wholly in himself He works for his own names sake Ezek. 20.8 14 44 22. four severall times not withstanding his word and oath 13 15 23. Verse 11. If god so loved us His one example easily answereth all our objections taketh off all our excuses As that our brother is our inferiour our adversary of whom we have better deserved c. Verse 12. No man hath seen God If we reade that any hath seen him we must understand it that indeed they did see Rab. Maim more Nevochimd 3.07 Mercavah velo harocheb the charriot in which God rode but not the rider in it as that Rabbi speaketh Verse
cowardly passion and die rather then deny the truth Put on that resolution Necesse esse ut eam non ut vivam Duty must be done though I die for it Behold the devil viz. By his imps and instruments whom he acts and agitates Ephes 2.2 But he and his are over-ruled and limitted for he shall cast some of you not all of you into prison not into hell that ye may be tried noâ— destroied and this for ten daiesonly not for any long continnance A crown of life A crown without eares corrivals envy end Verse 11. Shall not be hurt of the second death Shall not be killed with death Bern as ver 23. Death shall not be to him as it is to the wicked a trap door to hell but janua vitae porta coeli an in let into life eternall Verse 12. And to the Angel See the Note on Verse 1. and on Chap. 1.16 Verse 13. Even where Satans seat is There was the Court of King Attalus discedat ab aulâ qui velit esse pius Flee thee away O thou seer for this is the Kings Court Amos 7.13 and there was after wards the seat of the Roman persecuting Proconsuls Qui ab ascensâ—re suo Satana perurgebantur as Bernard hath it Such a seat of Satan is both old and new Rome At Constantinople which was called new Rome Arrius that arch-heretike Sedens in latrina effudit intestina voided his entrails at the stool and left Mahometisme there behinde him as his excrement Yet as at Pergamus also God had a Church so hath he still even at Constantinople the Patriarch whereof Cyril hath lately set forth a Confession of the faith of those Eastern Churches agreeable in all points almost to the Protestant religion but diametrally opposite to Popery Thou holdest fast As with tooth and nail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by main strength Who was slain An honour not granted to the Angels of heaven as Latimer was wont to say Verse 14. I have a few things More he might have had but the Lord is not extream to mark what is amisse in his weak 2 Chron. 15.17 but willing people The high places were not removed neverthelesse though that was his fault the heart of Asa was perfect all his daies And to commit fornication Nothing hath so enriched hell saith one as fair faces These were those Balaams-blocks that Israel so stumbled at Verse 15. The doctrine of the Nicolaitans See the Note on Verse 6. In the year 1067. The Popish Synod of Mâ—llain make laws against simony and the heresie of the Nicolaitans by which later they meant Priests-marriage Brutum fulmen novum crimen Verse 16. Or else I will come unto thee He was in the midst of the seven golden Candlesticks before But when he comes to correct he comes out of his place Isa 26.21 and it is a motion that he hath no such minde to Lam 3.33 it is to do his work his strange work Isa 28.21 With the sword of my mouth With fearfull threatnings terrible executions Having vengeance in readinesse for the disobedient 1 Cor. 10.6 Elisha had his sword as well as Iâ—hu and Hazael theirs 1 King 19.17 See Hosea 6.5 Ieremy 1.10 Isa 11.4 Verse 17. Of the hidden Manna That is of Christ whom none of the Princes of this world knew but God hath revealed him to his hidden ones by the Spirit 1 Cor. 2.8 10. with Ps 83.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 and given them to taste of that heavenly gift A white stone In token of absolution With this white stone may the Saints comfort themselves against all the black coals wherewith the world seeks to besmear them If Libanius could say Let Basil praise me and I shall sing away all care who reproacheth me May not we much more say so of Christ It is be that justifieth us who shall condemn us Rom 8.34 A new name Better then that of sonnes and daughters Isa 56.5 The assurance whereof is saith Father Latimer the sweet meats of the feast of a good conscience which is unconceivable and full of glory Verse 18. Who hath his eyes c. See the Note on Chap. 1.14 15. Verse 19. The last to be more This is not every mans happinesse See the Note on verse 4. It is a disputable question saith one whether any Christian except he die soon after his conversion doe go on from strength to strength without some sensible decay of the inward power of that grace wherewith he is indued Verse 20. Thou sufferest that woman Iezabel It is a fault then not only to be active in evil but to be passive of evil Non faciendo malus sed patiendo fuit said the Poet concerning the Emperour Claudius The Kings of the earth are taxed Revel 18. for not rooting out the Romish religion and setting up the truth Verse 21. And I gave her space to repent In space comes grace proves not alwaies a true Proverb They that defer the work and say that men may repent hereafter say truly but not 〈◊〉 The branch that bears not timely fruit is cut off Ioh. 15.2 The ground that yeelds not a seasonable and sutable return is nigh unto cursing Heb. 68. The chick that comes not at the clucking of the hen becomes a prey to the kite c. Verse 22. Behold I will cast her into a bed A bed of affliction for that bed of security upon which she had stretcht her self Amos 64. God hath his season his harvest for judgement Mat. 1.30 Men may expect a time of healing and curing when they shall finde nothing else but a time of trouble Ier. 14.19 One may defer a sore till it be incurable See Ezek. 24.13 Verse 23. And I will kill her children with death All men die saith a Divine descanting upon this text but all are not killed with death As a godly man said that he did agrotare vitalitèr so godly men doe mori vitalitèr He that can so die is fit to die and the contrary O it is a wofull thing to be killed with death Verse 24. But unto you I say Here Christ comes with his fan shedding and shoaling out his own from others that they might not be disheartned when worse men were menaced The depths of Satan That science falsly so called 1 Tim. 6.20 Those profound points which the Impostours professed and pretended to as the Gnosticks who would needs be held the only knowing men the Illuminates and other seducers Verse 25. Hold fast Hold by strong hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tugg for it with those that would take it from you Verse 26. And keepeth my works In opposition to Iezabels works q. d. that keepeth himself unspotted of the world that foul lusk that lieth in that wicked one 1 Joh 5.19 Verse 27. And he shall rule them q.d. I will communicate my self wholly to him See Ps 139.6 7 8 9 Mat. 19.28.1 Cor. 6.2 3. Verse 28. I will give him the morning starre
Christ there 's courage for courage And as the devil is a serpent so Christ compares himself to the brazen serpent there 's wisdome for wisdome A great Dragon the devil is as being God of the world and red all over with the bloud of souls which he hath swallowed down as S. Peter hath it 1 ep 5.8 Seven heads To plot and ten horns to push men into the pit of hell Seven crowns upon his heads Pretensed authority for what he did against the Church It passed in France in manner of a proverb That the modern Councel of Trent had more authority then that of the Apostles because their own pleasure was a sufficient ground for the decrees without admitting the holy Ghost Hist of the Coun. of Trent fol. 820. That Popish Councel was carried with such infinite guile and craft that the Papists themselves will even smile in the triumphs of their own wits when they hear it but mentioned as at a master-stratagem Verse 4. And his tail drew A monstrous tail for length and strength One interprets it of his dog-like flattering tail Eras Chil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the proverb grew Caudâ blandiri Iulian the apostate drew many from the faith by flatteries and fair promises Luther was offered a Cardinalship to be quiet The Pope offered Q. B. Carltons thanks remem p. 12. Iac Revius de vit Pontis Elizabeth to confirm the English Liturgy by his authority granting also the use of the Sacraments under both kindes so that she would joyn her self to the Roman Church And how the Pope clawed our King when he was in Spain an 1623. is better known then that I need here to relate For to devour her childe As that Dragon Pharaoh so he is called Isa 51.9 sought to make away for the new-born babes of Israel Exod. 1. Thus the Dragon Maximinus devoured Alexander the sonne of Mammaea and thus Decius devoured the two Philips because they seemed somewhat to favour the Christians Thus Philip King of Spain suffered his eldest Sonne Charles to be murdered by the cruell inquisition because he was any whit inclinable to the reformed Religion Constantine the great had like to have lost his life for the like cause but that God strangely preserved him for a better purpose Verse 5. And she brought forth a man-childe Constantine the Christian Churches first and chief Champion Who was to rule all Nations The whole Roman Empire but especially to over-rule and subdue the Churches many and mighty enemies as Constantine did most notably Caught up to God and to his throne To rule in the Church next under God himself And to this height of honour he was caught when the Empire was cast upon him not once thinking of it De. civ Dei l. 5. cap 25. Bonus Deus Constantinum magnum tantis terrenis implevit muneribus quanta optare nullus auderet saith Augustine Verse 6. And the woman fled viz. After the battle mentioned in the next verse was fought and finished See Verse 13.14 Where she hath a place To wit that Temple that was so exactly measured Chap. 11.1 2. called here a wildernesse as was that of Iudaea Mat. 3. because but thinly inhabited The elect are but a handfull to a housefull of Atheists and Papists Or else in allusion to the wildernes of Arabia thorow which the Israelites fled from that Dragon Pharaoh That they should feed her there Those two Prophets Chap. 11. were appointed to feed these hidden ones Psalme 83.3 with the hidden Mannah Revel 2. Their time and hers agree Verse 7. And there was warre viz. Whilest the woman was bringing forth and after that her sonne was advanced to the Empire Michael and his Angels Constantine and his Armies Against the Dragon Maximinus Maxantius Licinius and other â—yrants acted and agitated by the devil Verse 8 And prevailed not They were so totally routed and ruined Sâ—uâ—tet 〈◊〉 to â— p. 118. that they could never rally or rage any more Iucundum Christiano homini spectaculum est quasi corà m cernere certantem Christum cuâ— Antichristo saith one concerning Luthers Reformation It was a pleasant sight to see Christ and Antichrist striving for the better For whatsoever the Pope with his Buls or the Emperour with his light-bolts did to hinder it still the Gospel ran and was glorified And as then so ever since maâ—gre the malice of Rome and of hell Their late utmost endeavours and some successes for a season were but as the last spruntings or bitter-bites of dying beasts Verse 9. Was cast out Full sore against his will If the enemies had but as much power as malice the Church should never rest But they shall be utterly routed and outed as at this day they are here to our great comfort That old serpent When he was young he out witted our first parents 2 Cor. 11.3 then when their reason was not depraved Now that he is old and we but children Eâ—h 4.34 had we not need look to him and not be ignorant of his wilâ—s Which deceiveth the whole world Having for that purpose his set and composed machinations 2 Cor. 2.11 his methods artificially moulded Ephes 6.11 his depths sleights coggings of a die c. Verse 10. And I heard a loud voice Great joy was thorowout the Churches of Christ as great cause there was when Constantine came to the Empire That was very remarkable that Constantine being now a Conquerour should cause a table to be hanged up on high before the doors of his palace Euseb in vita Constan wherein was painted a Dragon that lay thrust thorow with a dart under his own and his subjects feet For the accuser of our brethren So the devil is called saith one in direct and full opposition to that speciall name and office of the holy Ghost The comforter or pleader for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Russians are so malicious one towards another that you shall have a man hide some of his own goods in the house of him whom he hateth and then accuse him for the stealth of them Just so deals the devil many times by Gods dearest servants Which accused them And upon some such articles too as hâ— is able to prove against them Hence he is said to stand at Iâ—hoshua's right-hand at the upper hand because his accusation was as true as vehement But here 's the comfort Zach 7 38 Heb. â— Christ appearâ— in heaven for his as a Lawyer appears for his client to non-suit all the devils accusations The Spirit also as an Advocate makes request in our hearts to God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and helpeth us to make apologies for our selves 2 Cor. 7.11 But may not the Saints say to Satan first drawing them to sin and then accusing them as he did to Joab Lib. 2. c. 2â— 2 Sam. 18.12 13. Verse 11. By the bloud of the lamb By his merit and spirit Christs bloud as Pliny saith of
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
He slept also very unquietly and could not digest his meat c. But to return from whence I am digressed This Neusser when he came to die was thus comforted by the Baker above-said and other his friends Be of good chear brother we shall meet again in Paradise where we will drink with you and take large carouses As for the Dutch Baker that turned Turk his name was John Ferber once of Backnang in the Dutchy of Wâ—rtemberg and when the Emperour of Germany his Embassadours came to Constantinople with presents of Sultan Selymus as they entered the Turks palace amidst many thousand Turks one of the multitude cried out in the Dutch tongue Melch. Adam ubi supra Of what religion are you Which is the first question in the Dutch Catechisme The Embassadours wondered at the words and found out afterwards who it was and that by those words he jâ—ared and derided the Christian religion So did not the King of Morocco above-mentioned for talking with King Johns Embassadours he told them that he had lately read Pauls epistles which he liked so well That were he now to chuse his religion he would Heyl. Geo p. 714. before another embrace Christianity But every one saith he ought to die in his own religion and the leaving of the faith wherein he was borne was the only thing that he disliked in that Apostle This was his Heathenish conceit of that elect vessel who himself counted it a singular mercy and worthy of all thanks that he had grace to change his religion 1 Tim 1.12 13. I was a blasphemer saith he a persecutour and injurious but I obtained mercy because I did it ignorantly for else it had been the unpardonable sin as Ferbers sin might well be Bishop Latimer in a Sermon afore King Edward tels of one who fell away from the known truth and after fell to mocking and scorning it yet in the end he was touched in conscience for it 2 Cor. 13.8 Beware of this sinne saith he for I have known no more but this that repented What evil soever we doe we can doe nothing against the truth but for the truth saith S. Paul for himself and all true Christians But apostates become altogether filthy Psal 53.3 None being worse then those that have been good and are naught and might be good Ezek. 24 13. and yet will be naught In their filthinesse is lewdnesse their scum boils into them It is with them as in that case Levit. 13.18 19 20. If a man had a bile healed and after brake out it proved the plague of leprosie he was utterly to be excluded These judge themselves unworthy eternall life unfit for Gods Kingdome Luke 9.63 they cast themselves into hell-mouth Heb. 10.39 where they are like to have the greater measure of torment by how much they are fallen from greater hopes and likelihoods of heaven as Adam the more holinesse and happinesse he had the greater was his sinne and misery upon his fall But beloved we are perswaded better things of you and things that accompany salvation though we thus speake saith the Authour to the Hebrews Heb 6 9. Heb. 3 12. Heb. 4 12. Heb 5.4 after he had both bidden them beware of Apostasie and chidden them for their non-proficiency and to awaken them out of their lethargy had set before them the cursed condition of such as commit the unpardonable sinne which begins in apostasie goes on in persecution and ends in blasphemy Deut. 32 5 But this spot is not the spot of Gods children as Moses hath it Fall they may fearfully but not finally they cannot possibly fall so low but Gods holy hand is still lower under them Ioh. 10. Ioh. 17.12 to raise them up again None can take them out of the Fathers hand the Sonne loseth none of those that were given him by the Father but the sonne of perdition who was never of his body though he seemed to be by reason of his office And the holy Ghost the Comforter abides with his for ever He is called an earnest not a pawn Joh. 16.14 A pawn is to be returned again but an earnest is part and pledge of the whole bargain The Papists teach a totall and finall falling from grace The Lutherans are forced to grant a totall though they deny a finall lest they should be brought utterly to abjure that errour that they hold in common with the Papists concerning the efficaciousnesse of the Sacraments Bertius the Arminian sets forth a book with this horrid title De Apostasia Sanctorum and was therefore called by King James bloudy Bertius They deny that the truly regenerate are certainly of the number of Gods elect sith there is not say they so vast a gulf betwixt the regenerate and reprobate Lege D. Prideaux Lect. p. 191. but that they may passe over the one to the other so that reprobates may become regenerate and believers unbelievers for a time at least An uncouth and uncomfortable doctrine Bellarmine saith That which is true grace veritate essentiae only may be lost not that grace which is true veritate firmae soliditatis If by the former he understand common grace by the later speciall grace we are of the same judgement 1. Common grace may come to nothing whether it be such as fits a man for some particular calling only as in Saul 1 Sam. 16.14 And those idle shepherds who lost their gifts Zech. 11.17 Or such as fits him for a common profession of religion only A form of knowledge Rom. 2.20 and a form of godlinesse 2 Tim. 3.5 wherein a man may goe farre doubtlesse as Judas Demas doe much for God as the stony ground suffer much and not shrinke in the wetting as the thorny ground have a counterfeit of all saving graces as the sorcerers of Aegypt had of Moses his miracles be a ring-leader of all good exercises as Joash was the first that complained of the negligence of his best Officers in not repairing the Temple c. 2 Chron. 24.4 5 6. and yet be nothing in truth and come to nothing at length Heb. 6.6 7. 2 Pet. 2.20 2. Speciall saving graces proper to the elect and these are either radicall originall fundamentall serving to the being of a Christian as faith hope charity or secondary flowing from these and serving to his well-being only as joy of faith confidence of hope zeal and fervour of love These are as it were the lustre shine and radiancy of the radicall the beams of the Sunne as those the body of the Sunne the leaves of the tree as those the sap and substance the back of steel that may be put on or taken off the bow Levit. 6.11 13. Prov. 31.18 c. The later we may lose and perhaps irrecoverably Psal 51.12 Not so the former for like the fire of the Sanctuary and the good house-wifes candle it never goes out But though the reins be consumed yet the root
withered because not well rooted The good ground is noted to bring forth fruit with patience or tarriance for the fit season Leap-Christians are not much to be liked that all on the sudden of notorious profane become extremely precise and scrupulous Violent motions are not permanent Aguish fits breed slushings blazing comets soonest fall hasty curs bite least heady horses quickly tire Hot at hand seldome holds out That trumpets sound in the mount was louder and louder the winde whereto true grace is compared Joh. 3. riseth higher and higher The path of the just is as the shining light that shineth more and more unto the perfect day Not like Joshuah's 〈◊〉 â—t stood still or Heaekiahs Sun that went backward but Davids Sun that rejoyceth as a Giant to run his race and turneth not again till he hath finished it The Galatians did run well but were interrupted The Ephesians lest their first love The Philippians decaid in their good will to S. Paul though afterwards their care of him flourished again Phil. 4.10 The Corinthians mingled themselves again with fornicatours after they had been washed from their filthinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rursus commisceri post ablutionem Significat non â—amscortationibus so polluere quam pollutiâ— conversari familiariùs Par. in loc Act. and Mon. fol. 1680. Col. 2.6 Mr Bartlet Green Martyr was converted by Peter Martyrs Lectures in Oxford Afterwards being sent to the Innes of Court through the continuall accompanying of such worldly young Gentlemen he became by little and little a compartner of their fond follies and youthfull vanities as well in his apparrel as also in banqueting and other superfluous excesses which he afterwards being again called by Gods mercifull correction did sore lament and bewail and being founded on a rock as he had at first received Christ Jesus the Lord so he walked in him and suffered for him Thirdly Before you begin sit down and cast what it will cost to build the tower of godlines consider what necessity there is to encounter and conquer so many corruptions crosses and incombrances in the way to heaven Put your selves oft to those questions of abnegation and say Can I deny my self in my worldly wisdome naturall wit carnall friends old companions pleasures profits preferments ease excellency of learning in mine estate liberty life and all Can I take up my crosse and follow Christ thorow thick and thin thorow fire and water Act. and Mon. fol. 1430. Ibid. 1438. thorow good report and evil report resolving with William Flower Martyr That the heavens shall as soon fall as I will for sake my profession or budge in the least degree And can I say as that other Martyr John Ardely did to Bonner If every hair of my head were a man I would suffer death in the opinion and faith that I am now in Many will professe to doe much for Christ but nothing it is that they will suffer for him they come forth as those souldiers with lights and torches to seek him yea with bils and staves as if they would fight for him But when he saith Pelago se non ita commissuruâ— esset quin quaÌ„do liberet pedeÌ„ referre posset In the Palatinate scarce one in twenty stood out but fell to Popery as fast as leaves fall in Autumn as to them Here I am Take up my crosse and follow me they stumble at the crosse and fall backwards The King of Navarre told Beza He would launch no further into the sea then he might be sure to return safe to the haven Though he shewed some countenance to religion yet he would be sure to save himself Again Many in their low estate could pray professe reade c. who in prosperity resemble the Moon which never suffers eclipse but at her full and that by earths interposition Ionathan followed the chase and Samson his parents till they met with honey A dog follows his master till he comes by carrion So many a Demas Judas Diotrephes follows Christ close till taken off by the world the love whereof eats out the heart of grace as adventitious heat consumes the naturall as Pharaohs lean kine devoured the fatter T it 2 12. Deny therefore all ungodlinesse and worldly lusts thou that desirest to live soberly righteously and godly in this present world Fourthly Standest thou by faith And wouldest thou stand Rom. 11.10 Be not high-minded but fear Pride goes before a fall as it did in the apostate Angels in that Man of sinne and in those Illuminati Relat. of West Relig. a pestilent sect in Arragon who affecting in themselves and their followers a certain angelicall purity fell suddenly to the very counterpoint of justifying bestiality Apostasie takes root most an end in spirituall pride which like a drone in the hive or moth in fine cloth is a great waster All graces tend to humbling and humility is conservatrix virtutum saith Bernard that which keeps all the graces together It is also both a grace and a vessell to receive more grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innâ—datam ha bete For God gives grace to the humble Be ye therefore cloathed with humility saith Saint Peter 1 Pet. 5.5 The word there used comes of a primitive that signifies a Knot because humility ties the knot of the chain of graces that none of them be lost as pearls or beads are easily lost where the bracelet is broken Gods gifts in a proud heart which makes men secure uncharitable idle sigh under our abuse and God hearing them groan gives them the wings of an eagle Fifthly Propound to your selves the best paterns and the highest pitch of perfection not resting in any measure of grace acquired so as to say as those in Zachary Blessed be God for I am rich but advance forward toward the high price as Paul did Phil. 3. And Nil actum credens dum quid superesset agendum as Caesar who thought there was nothing yet done till all was done Beginnings are not sought for of Christians saith S. Hierome but ends of things And it is a rule in the civil Law Nothing seems to be done if there yet remain ought to be done For that which is but almost done is not done at all saith Basil And not to goe forward is to goe backward saith Bernard It had been good for Iudas never to have been an Apostle and for Iulian never to have been a Christian because to begin well and not to hold on Gen. 37.3 is but to clime up higher that he may fall the farther Let our ladder therefore reach to heaven as Jacobs did let our garments reach down to our feet as Iosephs did let us offer a whole burnt-offering with the very tail also Exod. 29.22 Let the fire from heaven never go out upon the hearth of our hearts as that fire of the Sanctuary Levit. 6 12. Let us not look
done on the earth Lucian also that Atherst tels us of certain crannies and chinks in heaven thorow the which Iupiter at some set times looks down upon men And if then they be praying they may be heard otherwise not Christ an nominat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With the same impudency also doth he deride all other his Heathenish gods and yet with the same blasphemous mouth railâ—th upon Christ as a crucified Cosener I abhor to relate it and upon Christians as mad men because so for ward to suffer Martyrdome Thus he lates about him on every side and makes that good of himself that some have affirmed of Constantinus Copronymus That he was neither Jew Pagan nor Christian Sed coliuvies quaedam impictatis but an arrant Atheist So before him are said to have been Theodore of Cyrene Evemerus Hippo Nicanor In protrepâ—ico Sacton uâ—refert cum auâ—â—tum sic comminaâ—tem â—ovi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—iad 3. and others mentioned by Clemens Alexandrinus Such an one was that monster Caligula that braved his god Iupiter and threatned him And yet not withstanding at every clap of thunder or slash of lightning he ran under his bed or fought somewhere to hide himself as frighted worme wriggles into his hole Mentiuntur qui dicunt senon sentire esse Deum saith Seneca They lie that say they think there is no God for though they say so to thee by day yet they doubt thereof within themselves by night Then fear comes upon them and trembling which maketh all their bones to shake as it did his Job 4 14. And as it is reported of Tullius Hostilius the third King of Romans that turned the peoples mindes to the study of warlike discipline Plutarcht despising Numa his predecessours sacrifices and saying that religion did but effeminate mens mindes and make them unfit for noble imploiments Neverthelesse Lactantius witnesseth that this King fained to himself and worshipped two new Gods Pavorem Pallorem Fear and Palenesse Gods that he carried about with him in his own bosome Lactantius and could not shake off For as any man is more desperately wicked and irreligious so he is more vexed with the terrours of his own conscience which is gods spie and mans overseer and stings him Rom 2.15 betwixt whiles with unquestionable conviction and horrour It was an Atheisticall speech of Statius the Poet. Primus in or be Deos secit Timor Statius That Fear first made gods in the world and that all opinion of a Deity was frivolous devised by wise men to keep the people in awe and order For if these were no other argument to prove that there is a God these very fears and terrours of conscience stricken into mens minds after sinne were sufficient For these must needs come from a Judge that detesteth dishonesty and exerciseth judgement upon the soul Richard the third of England felt this Trussels contin of â—aniels hist of England fol. 349. Somnum nostâ—rmi horrores pleruâ—â— interru◠〈◊〉 â—ursus a â—â—ibiti syâ—phoniaci conciliabant Thuan l 57. And so did Charls the ninth of France The former after the murder of his two innocent Nephews had fearfull dreams Insomuch that he did often leap out of his bed in the dark and catching his sword which alway naked stuck by his side he would go distractedly about the chamber every where seeking to find out the cause of his own occasioned disquiet The later after the bloudy massacre of Paris could seldome take any sound sleep being as terrible to himslef as he formerly had been to others and could never endure to be awakened out of sleep without musick or some like diversion Now could these men possibly either conclude or suspect there was no God Some I confesse there are that lay violent hands upon all the principles in their heads and doe what they can to tear them our that they may sinne the more freely They are loth to confesse a God for fear to stand in awe of him and yet will they nill they the fear of the least things maketh them to confesse him Nay Isa 7.2 2 Chron 33.1 because they fear not him that made all things therefore they stand in awe of all things as Ahaz that trembled as a shaken leaf and his grandson Manassch that hid his head among the thorns Tanta adâ—ò cum res trepidae reverentia divsim Nasâ—itur â—â— Silius 1.7 and from thence was pulled and bound with setters He that had faced the heavens and neither feared God nor cared for man is now at his wits ends for the fear of his heart Wherewith he did fear and for the fight of his eyes which he did see Deut. 28.67 What would such Atheists then do did they but see hell Bellarmine is of opinion that one glimpse of hell were enough to make a man not only turn Christian and sober but Anchorite and Monk to live after the strictest rule that may be And yet he tels us of a certain Advocate of the Court of Rome that being at point of death Bellar. de arteâ—s moriendi 1.2 cap 10. Eâ—oenim propero ad inferet neâ— est at aliquid pro me agas stirred up by the standers by to repents and call upon God with a constant countenance and without signe of sear he turn'd his speech to God and said Lord I have a desire to speak unto thee not for my self but for my wife and children For I am bastening to bell neither is there any thing that thou shouldst doe for me And this be spake saith Bellarmine who was there present and heard it as if he had spoke of a journey to some village or town and was no more affrighted Surely had this man had a right apprehension of hell-torments endlesse easelesse remedilesse such as he should never be able to abide or avoid he could not have made so light account of them But a discourse of hell is but as painted fire which burns not or as the painting of the toad which men can look on and handle without affrightment Jac. Rev hist Pontifâ—â—om 199. Of Pope Clement the fifth it is reported That when a Nephew of his whom he had loved sensually and sinfully died he sent his Chaplain to a Necromancer to learn how it fared with him in the other world The Conjurer shewed him to the Chaplain lying in a fiery bed in hell which when it was told the Pope he never joyed more after it but within a short while died also But to most men it may be justly said Gredo quae ese infer is dicuntur faâ—sa esse existimas Heu vivunt bemines tanquans mors nussa sequatur Aut veluit insernus sabula vana soret as Cato id once to Caesar I beleeve that thou thinkest all that is said of bell to be false and fabulous Men live alas as if they should ne'r die Or as if hell were a meer foppery And this is