Ecclesiastica interpretatio: or The expositions vpon the difficult and doubtful passages of the seuen Epistles called catholike, and the Reuelation Collected out of the best esteemed, both old and new writers, together with the authors examinations, determinations, and short annotations. The texts in the seuen Epistles of Iames, Peter, Iohn and Iude are six and forty. The expositions vpon the Reuelation are set forth by way of question and answer. Here is also a briefe commentary vpon euery verse of each chapter, setting forth the coherence and sense, and the authors, and time of writing euery of these bookes. Hereunto is also annexed an antidot against popery. By Iohn Mayer, B. of D. and pastor of the Church of Little Wratting in Suffolke. Mayer, John, 1583-1664. This text is an enriched version of the TCP digital transcription A07348 of text S112551 in the English Short Title Catalog (STC 17731). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 1399 KB of XML-encoded text transcribed from 282 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A07348 STC 17731 ESTC S112551 99847799 99847799 12860 2240908540

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 Early English books online. (EEBO-TCP ; phase 2, no. A07348) Transcribed from: (Early English Books Online ; image set 12860) Images scanned from microfilm: (Early English books, 1475-1640 ; 1027:16) Ecclesiastica interpretatio: or The expositions vpon the difficult and doubtful passages of the seuen Epistles called catholike, and the Reuelation Collected out of the best esteemed, both old and new writers, together with the authors examinations, determinations, and short annotations. The texts in the seuen Epistles of Iames, Peter, Iohn and Iude are six and forty. The expositions vpon the Reuelation are set forth by way of question and answer. Here is also a briefe commentary vpon euery verse of each chapter, setting forth the coherence and sense, and the authors, and time of writing euery of these bookes. Hereunto is also annexed an antidot against popery. By Iohn Mayer, B. of D. and pastor of the Church of Little Wratting in Suffolke. Mayer, John, 1583-1664. [32], 80, 91-542 p. Printed by Iohn Haviland, for Iohn Grismand, and are to be sold at his shop in Iuy-lane at the signe of the Gunne, London : 1627. The first leaf is blank. The "antidot" is not present. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng eebo Ecclesiastica interpretatio: or The expositions vpon the difficult and doubtful passages of the seuen Epistles called catholike, and the Reuelation. C Mayer, John, 1627 564 251929 1151 0 0 0 0 1 57.6 D The rate of 57.6 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2010-03 Assigned for keying and markup 2010-03 Keyed and coded from ProQuest page images 2010-06 Sampled and proofread 2010-06 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion
A Catalogue of those Authors , out of whom any thing is taken in the following Expositions . AMbrosius . Artopaeus . Augustinus . Anselmus . Athanasius . Aretius . Adam Sasbout . Alcasar . Ambros . Compsae . Abbot . Andreas ▪ Alphonsus . Arethas . Abbas Ioachim . Basilius magnus . Beda . Brightman . Beza . Bernard . Blasius Viegas . Baronius . Bibliander . Bullinger . Bellarmine . Beard . Brocardus . Chrysostomus . Clemens Alexand. Cicillus Alexand. Caietan . Caelius . Clemens . 1. Chitreus . Collado . Catharinus . Dydimus . Dionysius . Dent. Epiphanius . Eusebius . Erasmus . Forbs . Franciscus Breus . Fox . Fulke . Faber Stapul . Franc. Lambert . Gregorius Magnus . Glossa Ordin . Glos . Interlin . Graeca Scholia . Gagnaeus . Giffard . Gorran . Grasserus . Hieronymus . Haimo . Herodotus . Hugo . Irenaeus . Iosephus . Ioan. Leonard . Illiricus . Iunius . Luther . Lioy . Lyranus . Lorinus . Methodius . Marlorat . Mason . Nicephorus . Napier . Osiander . Oecumenius . Origen Orosius . Petrus Aureolus . Pareus . Petrus Damascen . Piscator . Petrus du Moulin . Pirkins . Primasius . Pannonius . Prosper Aquitan . Ribera . Rupertus . Richard . de Sancto Victore . Ruffinus . Syrus Interpres . Strabo . Sebastianus Meyer . Sixtus Senensis . Scaliger . Sabellicus . Suarez . Sleiden . Surius . Thomas Aquinas . Tertullian . Ticonius . Tremelius . Tossanus . Turrianus . Vict. Zeger . Viterbiensis . Victor Vticensis . Victor Antioch . Whitaker .
TO THE HIGH AND MIGHTY , CHARLES by the grace of God , of great Britaine , France , and Ireland King , Defender of the Faith , &c. Grace , Mercy and Peace in Christ Iesus .

DRead Soueraigne , for so much as J haue now a long time deuoted my selfe by writing to doe some seruice to this Church , whereof the great God of Heauen hath made your Maiesty , vnder his Sonne Christ , supreme Head and Gouernour ; J haue thought it my duty ( now that by the Diuine assistance J haue finished this difficult Worke , which is the first that J haue put forth since your Maiesties auspicious comming to the Crowne ) to present it to your Royall hands , as being the best way that J haue to expresse my vnfained hearty loue and affection , and exceeding great ioy for the happy Inauguration of another very Dauid againe for courage , after such a Solomon for wisdome ; of another Iosuah after Moses ; after a Writer , a Fighter of the Lords battels : Onely J pray , that he who alone moderateth the warres , would likewise grant Victories to our Iosuah and to his Forces and Confederates , that no idolatrous Amorites may be able to stand before him , but now that their wickednesse is come to such an height , they may be confounded and dissipated . This must be their end , as the Fountaine of all profound wisdome did long agoe reueale vnto Iohn , neither can it bee long before they come to this end , as the following expositions vpon Iohn I hope will make plaine to euery intelligent Reader . The Reuelation , the expounding of which , is the chiefe part of this Worke , was a Booke , into the mysteries whereof your Maiesties Father of blessed memory delighted much to search , as appeareth by that most worthy Monument which he hath left to all posterities hereupon ; and I doubt not , but your Maiesty being Inheritor not onely of your Fathers Dominions , but also of his Vertues , is likewise affected with such holy Studies , being indeed as a furtherance of courage and resolution , so of true blessednesse , as is peculiarly by the Spirit pronounced vpon this Booke , saying , Reuel. 1.3 . Blessed is hee that readeth and they that heare the words of this Booke . The distractions of Kings , I grant , are great , by reason of their manifold most important affaires , yet it is the constitution of the King of Kings that they should haue his Word before them , Deut. 17.18 . and be reading therein all the daies of their liues , that they might learne to feare God , and not haue their hearts lifted vp aboue their brethren . The marke at which he would haue them to aime , is the feare of God and humility , amidst so many and great temptations to pride and contempt ; the meanes to helpe to these glorious ornaments is daily reading . My hope therefore is , that my seruice tendred in this kinde , though by the meanest amongst many , will not be vnacecptable to your Royall Maiesty , but that notwithstanding the great and diuers present distractions , there shall be some times spared to meditate vpon these Expositions . That speech of Chrysostome was notable to secular men , Chrysost. conc de Lazaro . making their continuall worldly imploiments a Supersedeas to the reading of the Scriptures . What sayest thou ( O man ) that thou hast no leisure by reason of thy worldly businesses to reade the Word of God , the more thy distractions are , the more need hast thou to reade , that amidst the tossings of these tempestuous waues , thou mayst enioy the perpetuall comforts and directions of the Scriptures . Theodosius the second , Theodos . 2. though his distractions could not but bee great through the amplitude of his Dominions , yet spared so much time in his priuate Closet to the Word of God , that hee wrote the new Testament ouer with his owne hand : and Alphonsus , Alphonsus . King of Spaine and Naples , is said to haue read the Bible with the ordinary glosse fourteene times ouer . Which things J mention not ( most Gracious Soueraigne ) but onely to adde fuell to your fire and oyle vnto your flame : that the zeale which your Maiesty is well knowne to haue vnto the Word of God and to the truth therein set forth , may bee yet increased till it commeth to be doubled , as the spirit of Elijah was vpon Elishah . For what seruice is there , that wee , the Ministers of Christs Gospell can doe comparable to this of seeking the through Sanctification of the Lords Anointed ouer vs , and of polishing the rich Diamonds of grace vpon his Crowne , that they be more and more resplendent and shining ? The bent of our Prayers both publike and priuate is daily this way , and therefore let my Lord , the King , pardon the zeale of his seruants , if when they can get any opportunity , their exhortations bend this way also . We reade of Gods blessings vpon the people of Israel vnder Dauid , Solomon , and Iosiah , and generally how in the dayes of all the godly Kings and Gouernours that haue beene , the Graces shining in them haue beene so acceptable , as that the Lord hath delighted to doe good to the whole Kingdome for their sakes . Your Maiesty is the very breath of our nosthrils and the light of our eyes , that great Tree mentioned in Daniel , vnder which we your Subiects , as beasts and birds doe shroud our selues and make our nests , being alone worth 10000. of vs . Jt is therefore the height of our ambition in our inward desires and outward endeuours , that your Maiesty may be vpright hearted and valiant as Dauid , wise as Solomon , and of ardent zeale like vnto Iosiah . And to this end doe we presse , as into the Court of Heauen by our Prayers , so into your Maiesties Court with Exhortations , Treatises , Discourses , and Expositions , not passing for any toile and labour , any carping and cauilling of censorious Critikes , or any enmity of Sycophants , so that what we doe may be cordiall to him , to behold whose vertues increase with his yeeres our eyes and hearts are all fixed . The times are dangerous , and the enemies of the truth haue of late yeeres greatly preuailed , and still they vnite their forces like Gebal , and Ammon , and Amaleck , and these of Tyre : but God , who is the patron of the truth , hath shewed that he will put an end to these troubles , and one day these incendiaries of warres shall haue a battell , wherein they shall fight their last , euen in Harmageddon . Jn the meane season yet , were J a Daniel , though to speake before so great a King as Nebuchadnezzar , or a Ioseph , though to speake before a King as renowmed as Pharaoh , J would not only present the explication of these darke mysteries , but giue counsell also what is to be done by your Royall Maiestie , who by the Grace of God are the most potent and chiefe Defender of the truth at this day in Christendome . But J am a childe in vnderstanding , neither haue J the spirit to be able to giue counsell in State affaires . Onely J pray God , from whom is the spirit of such deepe vnderstanding , to inspire your Maiesties noble Councellors , that they may giue the Counsell , and your Royall Heart , that you may accept of it , whether it tendeth to the animaduersion against sinne and all notorious sinfull persons , and to the discountenancing of them , to the embracing with loue and fauour of the most godly and zealous for the truth , or to a more strict proceeding for the disabling , if not for the rooting out of those whose cause is common with the enemies that threaten danger and ruine to vs all . And touching my present worke , my humble suit vnto your Maiesty is , that you would accept of it , at your vacant times peruse it , and suffer it to passe vnder your Royall Patronage , though not for his sake that publisheth it , being indeed vnworthy of such a fauour , yet for the sakes of those Worthies , with whom hee comes accompanied , euen almost all the most famous Instruments that God hath euer vsed to giue light to these obscurities . My desire and first purpose was to haue presented together to your Maiesties view the whole new Testament , expounded and handled in this manner in all the passages that most need exposition , a Worke of that sort that I know not any yet that hath laboured in it , but as I conceiue such as may be of great vse and benefit to all that are studious of the holy Scriptures , and herein by the Grace of God J haue proceeded so farre that I want not much to the perfecting thereof . But for so much as partly through my bodily infirmities , and partly through my many weekly anocaments in my pastorall charge , I must be a long time in doing à little in this , wherein so many Authors must be perused ; I haue made bold to come with this Modell that I haue ready till the whole shall be finished , which if it may be acceptable , shall be altogether then at your Maiesties seruice . Jn the meane season , crauing pardon for this my presumption , I doe out of a true and most affectionate desire , commend your Maiestie to the Grace , Blessing , and Protection of the Highest , beseeching him to make you as happy as any of your Progenitors in a truly Religious and fruitfull Queene , wise Counsellors , learned and holy Ministers , loyall and obedient Commons , and in victorious proceedings for the defence of the distressed Gospell , and after this life ended ( to which may it long be ) in the participation of an vncorruptible Crowne of glory .

Your Maiesties most humbly deuoted , John Mayer .
THE EPISTLE TO the READER .

COurteous Reader , it is about foure yeeres since I promised , as my first worke done in this kinde should be accepted , to put out something of like nature vpon other mysticall and darke places of the holy Scriptures . Now I cannot but acknowledge my selfe herein a debter vnto thee for thy good acceptation , both of that , and of some other Bookes of mine also , and therefore as my weaknesse would giue me leaue , and the manifold distractions of sicknesses , remouings , worldly incombrances , and ministeriall Offices lying vpon me permit , I haue prepared another part of the intended Treasury which thou here seest . Not as haply is expected , vpon the Epistles of Saint Paul which are next in order , but vpon the seuen smaller and more neglected Epistles and the Reuelation . For I obserued that faith without relying vpon workes for iustification , is not so needfull to bee pressed now adaies , which is a chiefe thing insisted vpon in the Epistles of Saint Paul , but true loue and works flowing here-from , together with an holy and vnblamable life , to stirre vp vnto which , if we speake of the first , the Epistles of Saint Iohn are excellent ; of the second , the Epistle of Saint Iames ; and if of the third , those of Saint Peter . Againe , there are few that haue written vpon these Epistles in comparison of the other , and therefore for a supply of this defect , I thought it would be more acceptable , seeing I cannot doe all together , to doe some thing first hereupon . Lastly , because of all the Bookes of Scripture , the Reuelation is least vnderstood , and therefore is least read and meditated vpon , and yet most necessary comforts in these tumultuous times are to bee fetchted here-from , as singularly pointing at them , and a finall deliuerance of the Church of God from all her troubles , my speciall aime in anticipating the proper time of it hath beene , that thou mayest not be longer left without the knowledge of this common place of comfort , but be stayed and stablished in an assured expectation of a ioyfull and blessed end , through the certaine and speedy downfall of the Romish Antichrist , and the vniuersall preuailing of the truth that then shall be , and the great triumphs that shall be made amongst the faithfull in all places therefore . In this Worke I haue not persisted barely to explicate the difficulties of the Texts vndertaken , laying onely together what I finde in my Authors , and briefly concluding vpon my Exposition imbraced . But in the seuen Catholike Epistles which are handled according to the method of my former worke , I haue supplyed , which was there wanting : First , a Preface to each Epistle . Secondly , an Analysis of each Chapter . Thirdly , choice Latine sentences opposed in the margine . Fourthly , a confutation of those Expositions which I follow not . Fiftly , a paraphrasticall Exposition of the verses comming betweene Text and Text , wherein there is some , but lesse obscurity . Sixtly , some short Annotations at the end of euery Text. Touching the Reuelation , because after the three former Chapters it is all most obscure : Hicronim . Epist. ad Paulim . for according to Ierome , Quot verba sunt tot sunt mysteria , there are as many mysteries as words ; I haue therefore altered my order before vsed , handling it thorowout by Questions , as Augustine sometime did many parts of the Scriptures . Augustine . And because , if I should here haue brought in my Authors speaking , the worke would haue growne too great , the mysteries to bee expounded being so many , and the Expositors so many , I haue spared this labour , and onely shewed the diuersity of their expositions , so proceeding to examine and determine about euery question . And whereas in my determinations I haue sometimes gone from such Authors , as many of good iudgement and zeale doe approue of , and sometimes from all , venting mien owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Mr. Fox dis his , Fox . I must intreat the friendly Reader to pardon me in so doing . For I hold it vaine for any man to write vpon any place of Scripture , if he propoundeth to himselfe to square all his Expositions according to that which some other haue done before him , Ansel . as Anselme is a strict follower of Augustine in all things , and Gorran of Thomas Aquinas ; Gorran . though Anselme be for this vsefull , because hee hath collected his expositions out of diuers workes of Saint Augustine , and fitted them so to the Epistles which he hath written vpon , that hee hath thereout made a iust Comment vpon them . The liberty taken by that Greeke Expositor , Oecumen . Oecumenius liketh mee better , who though hee followeth Chrysostome much , yet hee spareth not oftentimes to frame a different sense of his owne , as the Latine Interpreter , Marlorat , hath also done . It is a true saying , Marlorai . Bernardus non vidit omnia . No man , how intelligent soeuer , but may bee weake sighted in some things , and therefore the Lord hath appointed by his Apostle , 1 Cor. 14.29 . that when some Prophets haue spoken , others should iudge , and after their prophesyings ended , if God hath reuealed any different matter to them , to speake also . Now though wee haue no Reuelations in these times , yet being by our calling Lights of the world , Mat. 5.14 . the Spirit leaueth not such as study and pray with assiduity without illuminations , by the benefit whereof diuers in diuers ages haue giuen great light to many obscurities , many yet remaining vnsufficiently cleared , that still in these times there might not be wanting doubts , about the dissoluing whereof we might bee exercised . And it is not to be condemned in vs ( though much inferiour to the Worthies that haue gone before vs ) if hauing , beside the assistance of the same Spirit of Light , the helpe of their labours , and of more experience by reason of the time wherein we liue , wee in all modesty refusing some of their Expositions , deliuer something new and of our owne , so that we haue alwaies respect to the analogy of Faith , and the consent of the holy Scriptures , as Saint * * August . Cum diuinos libros legi nus in tanta multitudine verorum intellectuum qui e paucis v●rois eruunter & sanitate Cat●olicae fid●● muniuntur , id p●tissimum deligamus quod certum apparuerit , eumsentisse quem legimus : si autem hoc latet , id certè , quod circumstantia Scripturae non impedit & cum sana fide concordat . Six ex circumstantia Scripturae discuti nequit , saltem id solum , quod sacra fides praescribit . Etsi enim voluntas scripteris incerta sit , tamen sana fidei congruam non inutile est eruisse sententiam . Augustine excellently directeth saying , When wee reade the Bookes of God , amongst so great a multitude of true Expositions , which goe vpon few words , and are warrantable by the soundnesse of the Catholike Faith , let vs choose that Exposition chiefly which shall certainly appeare to be his meaning that wrote it . But if there be no such certainty , then that which the circumstance of the place hindreth not , and which agreeth with sound faith , but if from the circumstance of the place it cannot be discussed , then that onely which the sacred Faith prescribeth . For though the meaning of the Writer be vncertaine , yet it is not vnprofitable to frame an Exposition agreeable to sound faith . For mine owne part , I am so conscious to my selfe of mine owne weaknesse and want of iudgement , that howsoeuer , that which I haue written seemeth to mee most probable of all other Expositions in these darke and doubtfull passages , yet I force it not vpon any man , but now that I haue aduentured it to the publike view , I doe in all humility submit all to the iudgement of the learned , crauing ( for the good successe of that which is here done , and for the seasonable and most sufficient perfecting of that which is further to bee done in this kinde ) the helpe of thy most feruent and faithfull prayers .

The Texts handled in this BOOKE . TExt 1. Iames 1. Vers. 9 , 10. Let the brother of low degree reioyce in his exaltation , but the rich in his humiliation , because as the flower , &c. pag. 6. Text 2. Chap. 1. Vers. 13 , 14. Let no man say being tempted , I am tempted of God , for God cannot be tempted of euill , and he tempteth no man , &c. pag. 9. Text 3. Chap. 1. Vers. 18. Of his owne will begat he vs with the Word of truth , that we might be a cetaine first fruits of his creatures , &c. pag 15. Text 4. Chap. 2. Vers. 1 , 2. Haue not the faith of our Lord Iesus Christ , the Lord of glory with respect of persons . For if there come into your Synagogue , &c. pag. 23. Text 5. Chap. 2. Vers. 14. What profiteth it ( my brethren ) if one saith that he hath faith , but hath no works , can that faith saue him ? &c. pag. 27. Text 6. Chap. 3. Vers. 1. Be not many Masters , knowing that we shall receiue the greater condemnation , &c. pag. 34. Text 7. Chap. 3. Vers. 2. If any man offendeth not in word , the same is a perfect man , able to bridle also the whole body , &c. pag. 36. Text 8. Chap. 3. Vers. 14. If ye haue bitter enuying and strife in your hearts , glory not , nor lye against the truth . pag. 43. Text 9. Chap. 4. Vers. 1 , 2 , 3. Whence are wars and fightings amongst you , are they not euen hence from your pleasures that warre in your members ? &c. pag. 46. Text 10. Chap. 4. Vers. 4. Ye adulterers and adulteresses , know ye not that the amity of this world is the enmity of God ? or thinke ye , that the Scripture saith in vaine , the spirit that dwelleth in vs lusteth vnto enuy ? pag. 49. Text 11. Chap. 5. Vers. 14. Is any man sick amongst you ? let him send for the Elders of the Church , and let them pray for him , anointing him with oile . pag. 55. Text 12. Chap. 5. Vers. 19. If any man hath erred from the truth & one turneth him , let him that hath turned him know , that he saueth a soule , &c. pag. 63. Text 13. 1 Peter 1. Vers. 1. To the strangers scattered thorow Pontus , Galatia , Cappadocia , Asia , and Bithinia , Elect , according to the fore-knowledge of God the Father , &c. pag. 69. Text 14. Chap. 1. Vers. 10 , 11. Concerning which saluation the Prophets enquired and searched , who prophesied of the grace giuen vnto vs , &c. pag. 72. Text 15. Chap. 2. Vers. 6. Behold , I put in Zion a chiefe corner stone , elect and pretious , and he that beleeueth in him shall not be ashamed , &c. pag. 79. Text 16. Chap. 2. Vers. 13. Be ye subiect to euery humane ordinance for the Lord , whether to the King as to the chiefe , or to the Rulers , &c. pag. 92. Text. 17. Chap. 3. Vers. 3. Whose apparell let it not bee any outward thing of the broidring of the haire , or of putting gold about , or the ornaments of apparell , &c. pag. 97. Text 18. Chap. 3 Vers. 13. And who will hurt you if ye be followers of that which is good : but if ye suffer for righteousnesse , ye are blessed , &c. pag. 102. Text 19. Chap. 3. Vers. 18. Being put to death in the flesh , but quickned in the spirit , wherein he went and preached to the spirits in prison , &c. pag. 106. Text 20. Chap. 4. Vers. 1 , 2. Christ therefore hauing suffered in the flesh for vs , put vpon you the same minde also , &c. pag. 117. Text. 21. Chap. 4. Vers. 12. Estrange not your selues from the fiery triall which is amongst you to proue you . pag. 121. Text. 22. Chap. 5. Vers. 13. The Church that is at Babylon saluteth you , greet ye one another with a kisse , &c. pag. 127. Text 23. 2 Peter 1. Vers. 4 , 5. Whereby are giuen to vs exceeding great and precious promises , that by them ye might be partakers of the diuine nature . pag. 131 Text 24. Chap. 1. Vers. 19. We haue a more sure word of prophesie , to which yee doe well that yee take heed . pag. 139. Text 25. Chap. 2. Vers. 1. Which shall bring in Heresies that destroy , denying the Lord that bought them , &c. pag. 145. Text 26. Chap. 2. Vers. 11. The Angels being greater both in might and power , beare not blasphemous iudgement against them , &c. pag. 150. Text 27. Chap. 2. Vers. 20. For if escaping the filthinesse of the world in the knowledge of our Lord and Sauiour Iesus Christ , &c. pag. 152. Text 28. 2 Pet. 3. Vers. 5. They are willingly ignorant of this , that the Heauens were of old , and the earth set out of the waters , & by the waters , &c. pag. 155. Text 29. Chap. 3. Vers. 8. I would not haue this one thing hidden from you , that 1000 yeeres is with the Lord as one day , and one day as a 1000. yeeres , &c. pag. 161. Text 30. Chap. 3. Vers. 15. And count the long suffering of our Lord saluation , as our beloued brother Paul hath written to you , &c. pag. 168. Text 31. 1 Iohn 1. Vers. 1. That which was from the beginning , which we haue heard & seene , &c. p. 156 Text 32. Chap. 2. Vers. 2. He is the propitiation for our sins , & not for ours only , but for the whole world . vers. 7. I write no new Commandement , &c. p. 182. Text 33. Chap. 2. Vers. 12. I write vnto you ( children ) because your sinnes are forgiuen you through his name . Vers. 13. I write to you fathers , &c. p. 186. Text 34. Chap. 2. Vers. 18. Little children , it is the last houre , & as ye haue heard that Antichrist commeth , there are now also many Antichrists , &c. pag. 189. Text 35. Chap. 3. Vers. 1. For this the world knoweth vs not , because it knoweth not him . Beloued , now ye are the sonnes of God , &c. pag. 198. Text 36. Chap. 3. Vers. 5. Ye know that he was manifested to take away our sinnes , who so abideth in him sinneth not , &c. pag. 200. Text 37. Chap. 3. Vers. 21. If our heart condemne vs not , we haue boldnesse towards God , &c. pag. 203. Text 38. Chap. 4. Vers. 2. Euery spirit that confesseth Iesus Christ to haue come in the flesh is of God , &c. pag 206. Text 39. Chap. 4. Vers. 8. He that loueth not , knoweth not God , for God is loue , &c. pag. 208. Text 40. Chap. 5. Vers. 2. Hereby we know that wee loue the children of God when wee loue God , &c. pag. 212. Text 41. Chap. 5. Vers. 6. This is hee that came by water and bloud , euen Iesus Christ , &c. pag. 214. Text 42. Chap. 5. Vers. 16. If any man seeth his brother sinne a sinne vnto death , let him aske , and hee shall giue life , &c. pag. 217. Text. 43. 2 Iohn 1. The Elder to the Elect Lady p. 224. Text 44. Iude Vers. 4. For certaine men are crept in , which of old were proscribed to iudgement . p. 232. Text 45. Vers. 8. Likewise also these dreamers doe defile the flesh , they set light by authoritie , and blaspheme glories , &c. pag. 236. Text 46. Vers. 14. Enoch , the seuenth from Adam , prophesied of them , saying , Behold the Lord commeth with thousands of his Saints , &c. pag. 241.
THE CATHOLIKE EPISTLE OF THE Apostle IAMES .

THis Epistle together with the six following , haue gone vnder the name of Catholike Epistles amongst the Greekes , and of Canonicall amongst the Latines a long time ; but vpon what reason it is vncertaine , saith Pareus . Pareus in Iac. Epist. Lyra , Oecum . Gorran . The reason which is yeelded by Lyra , Oecumenius and Gorran , that they haue the name of Catholike from the vniuersality of those , to whom they are directed , either to all the Iewes dispersed into all countries , or to all Christian people in all Countries of the world ; whereas Saint Pauls Epistles are directed to particular Countries , seemeth vnto him to be no good reason , because so the Epistle to the Hebrewes being written to all the Iewes wheresoeuer , should haue beene intituled Catholike likewise ; and the two latter Epistles of Saint Iohn , being to particular persons , could not by this reason be called Catholike . And touching the name canonicall , it is more disliked by Beza also , Beza . because not these seuen Epistles , but all the rest are canonicall alike . But the reason of the name Catholike seemeth to me to bee good , notwithstanding the exceptions alledged : for the Epistle to the Hebrewes haply was sent to Ierusalem , the proper place of the Hebrewes , where they still offered their Sacrifices , as seemeth by the Argument of the Epistle ; and therefore might not so well be intituled Catholike , but onely The Epistle to the Hebrewes ; as that to the Romans , The Epistle to the Romans : but this of Iames is named to the Iewes scattered in all parts . And touching the two latter Epistles of Saint Iohn , although they are directed to particular persons , yet the Argument of them is Catholike or Vniuersall , alike concerning all Christians ; and not particular , as the Arguments of the Epistles of Paul for the most part of euery of them are . For although , euen in them generall duties concerning all are set forth , yet each of them is principally directed to particular points , to dispute of which , particular occasion was ministred by the Christians of that place , to which the Epistle was sent .

This Epistle in order is the first , not because Iames is to be preferred before Peter , who was the first ●●d chiefe of the Apostles , Gorran . if there were any such ; but , as some haue well noted , because this Epistle is to all Iewes in all Countries , who were the first people of God , and had the Gospell first preached vnto them ; whereas the other of the Catholike Epistles , are to the Gentiles that beleeued in all parts of the world . Wherefore Ierome setteth them in this order also , Hieron . prolog. though the Latines , respecting the dignity of Peter , placed his Epistles first . Pareus . Pareus holdeth , that they should rather bee put in another order , first , 1 Peter , and then Iames , because Peter wrote that Epistle first , and then Iames following Peter in the same , after both which Paul wrote to the Hebrewes . Howsoeuer , this matter needeth no great dispute , seeing order in the placing of the Bookes of holy Scripture is not so precisely obserued : yet in reason , seeing Saint Iames his Epistle is nominatim to the twelue Tribes , but Saint Peters is not so , and his second Epistle is to all Christians ; if any preference be giuen to an Epistle in the placing thereof in respect of them to whom it is written , this of Iames should be first , and then those of Peter together , it being neuer vsed to separate the Epistles of one and the same Author , but to place them together . This Epistle is said to be of the Apostle Iames , and so it is intituled by Beza both in Greek and Latine , Euseb. Eccl. ●ist . lib. 3. cap. 25. Hieren Epist. 41. ad Paulin. Cypr. lib. ad Nouat . Aug. Epist. 29. and both Eusebius and Ierome doe testifie , that this Epistle was counted Apostolicall in their times . Cyprian also citeth it , as Apostolicall , and Augustine and Concilium Mileuitan , Can. 7. Pareus also subscribeth to this . Yet some thinke it was written by Iames , surnamed Iustus , or Oblias , that is , Mute , who according to Epiphanius , was called the Brother of our Lord , because hee was the sonne of Ioseph by a former Wife , Epiphan. in Haeres . Antidicomarianorum . and hee was one of the 70. sent forth by our Lord , being afterwards constituted Bishop of Ierusalem . To this Luther subscribeth , Luther . and the Lutherans following him , who doe not therefore hold it to be canonicall Scripture . But for as much as it hath anciently beene receiued as Canonicall and Apostolicall , not onely by the forenamed Authors , but also by Origen , Athanasius , Orig. Hom. i● Ios. Athan. in Synops. Epiph. lib. 3. haer. 76 , Isid. Hisp . lib. 6. Etymol . cap. 1. Niceph. lib. 2. hist. cap. 46. Damasc . lib. 4. de fide , cap. 11. Epiphanius , Isidorus Hispalensis , Nicephorus , and Damascen ; and the very directing of it to all parts after an Apostolicall manner , doth argue it to be written , not by a Bishop of any particular place , but by an Apostle , who was sent vnto all , I hold it , without doubt , to be the Epistle of the Apostle Iames , and consequently Canonicall , as the Epistles of other Apostles are . If it be demanded , which Iames wrote it , for there were two of that name , Iames the sonne of Zebedeus , and brother of Iohn , and Iames the sonne of Alpheus , a Kinsman of our Lord , and therefore called his Brother also , as Iames Oblias before spoken of was ? I answer with Pareus and others , that the consideration of the time when it was written argueth , that the first of these , Iames the brother of Iohn cannot be the Author of it , but Iames the sonne of Alpheus , otherwise called Iames the lesser : Act. 12. for the elder Iames was slaine by Herod before the dispersion of the Iewes the second yeere of Claudius , Sucton . in Claud. cap. 25. who did afterwards cast the Iewes and Christians out of the City , and then in the time of their dispersion was this Epistle written vnto them , as appeareth by the superscription thereof . Enseb . lib. 2 c. 22. Hieron . in Catal. If it be obiected , that Eusebius and Ierome both doe report , that it was anciently doubted of , whether it be Canonicall or no : I answer , that they did onely mention such a thing , but they did not doubt hereof themselues . If it be further obiected , that he doth not call himselfe an Apostle , but the seruant of Iesus Christ , I answer , that Paul in some of his Epistles in ituleth himselfe likewise , the name of an Apostle being omitted ; and neither Iohn nor Iude write themselues Apostles , but only Peter . Lastly , if it bee obiected , that here is something deliuered contrary to that of Saint Paul , touching iustification not by saith onely but by workes , and anointing with Oile is mentioned , which none of the other Apostles speaketh of : I answer , that I haue already shewed vpon Rom. 3. that the seeming contrariety betwixt Saint Paul and Saint Iames is nothing , they being rightly vnderstood ; and touching the anointing with Oile , it shall be considered in the proper place . As for any thing else obiected , it is not worth the naming , and therefore I come directly to the Epistle it selfe , wherein after a salutation , he comforteth them , as the present occasion of their distressed estate did require ; and hauing called their troubles herein temptations , he taketh occasion to speake also of inward temptations tending vnto euill , vers. 13. prouing that they come not from God , one speciall reason of which is , that euery good and perfect gift is from him , vers. 17. and to proue this , hee doth instance in the great gift and grace of our regeneration , which is of God by his Word , vers. 18. and therefore inferreth a readinesse to heare this Word , remouing the ill effects that through mens owne corruption follow of hearing , wrath and speaking in wrath , verse 19. &c. and setting downe the right vse and end of hearing , verse 22. &c. And lastly , to driue all men from speaking in wrath , he sheweth the vanity of his religion that doth so , verse 26. and to perswade to loue and pure affections in hearing , the contrary to which he had commanded to lay apart , verse 21. he commendeth charity , whereby our loue is most declared , and of which it is said , Giue almes of that yee haue , Luk. 11.47 . and all things shall be cleane vnto you : and purity from the inquinations of the world , to which a man is subiect by ouerualuing the things thereof , verse 27. How the other Chapters of this Epistle doe cohere , each one with the former and in it selfe , shall bee shewed , as wee come to the expounding of them in order .

CHAP. I.

THe former words of this Chapter haue little difficulty in them , and therefore I will runne them ouer briefly . Vers. 1. Verse 1. The twelue Tribes vnto which hee writeth , said to be scattered abroad , or in dispersion , are the beleeuers of euery Tribe , now expelled from Ierusalem by CLAVDIVS CESAR , as hath beene already touched . But it is to be vnderstood , that ten of the twelue Tribes were still in that banishment vnder Salmanasar King of Assyria : for wee reade not of the returne of any , 2 Kings 17. but of the two Tribes and an halfe in the dayes of Exra and Nehemiah , or at any time since , and therefore it is likely that the Apostle had respect to that dispersion also , if happely his Epistle should come to any of their hands . Verse 2. he comforteth them in their troubles , first , by resoluing them what these troubles are , viz. the triall of your faith , vers. 3. Secondly , by shewing the effect of this triall , patience . Thirdly , the benefit of this patience , perfection , when a man being tried is found to haue patience indeed . Fourthly , how we may be so wise , as for the good that is in trouble , being considered , to vse such constant patience , verse 5. Aske wisdome of God . Fiftly , by shewing what vaine and inconstant things riches are , for which there is no cause but to ioy , notwithstanding the losse of them , vers. 10 , 11. Sixtly , by propounding the Crowne of life , as the reward of troubles bein-borne patiently , vers. 12. Touching the first of these , temptations are the triall of our Faith , whether wee will beleeue in God when hee seemes to neglect vs or to bee against vs . Touching the second and third , Verse 3 , 4. trying of a man worketh patience , if he hath faith , because then he quietly beareth the Crosse laid vpon him , which to doe is Patience , and this patient bearing with constancy is the next thing to be lookt vnto , which who so doth , neuer being weary , is a perfect wise man , and wanteth not the spirituall wisdome to see into the benefit of temptations . Vers. 5. And for the fourth , the words are plaine and easie , there must be no wauering through vnbeliefe in our seeking vnto God , but wee must firmely beleeue , that God is , and that hee can supply all our wants : hee that doubteth of this is a wauering minded man , who is vnconstant in all his waies , and therefore such constant holding on in time of temptation cannot be expected at his hands . Touching the fift , there is some more difficulty in the words , and therefore I will set downe the diuersity of Expositions herevpon .

IAMES Chapter I. Verse 9 , 10.

Let the brother of low degree reioyce in his exaltation . But the rich in his humiliation , because , as the flower of the grasse , he passeth away .

Tho. Aquin. in Iac. Gorran . HEre is shewed the manner of perfect patience , namely , when a poore deiected man glorieth not onely inwardly and in himselfe , but outwardly in respect of others through the hope that he hath of future exaltation : for it is promised , that he which humbleth himselfe , shall be exalted . That which followeth of the rich man glorying in his humiliation is expounded by the Glosse , as spoken ironically , Let him reioyce in his humiliation and fall to come , for his pride , and loue of worldly riches . Or else it may be vnderstood of a voluntary humiliation in doing dutie to the poore through humility .

Oecum . in Iac. The Apostle hauing shewed who is fluctuating like the Sea in his prayers , now teacheth how a man may be stable and steddy , viz. if being poore , that is , deiected in a sense of his owne spirituall pouerty , he perseuereth in this his humiliation , which indeed will produce all good vnto him . By the rich hee meaneth the proud and supercilious , to whom he ascribeth humility , because whilest he exalteth himselfe , hee is in a lowe and base estate ; his meaning is , that hee should be confounded herein , though hee would not vse the word , left hee should seeme too harsh .

The Apostle doth not here , as some thinke , enter vpon a new argument touching the rich and the poore , but repeateth in other words what he propounded before , vers. 2. about reioycing in temptations , adding some new reasons , after that of faithfull prayer brought in , as it were by a parenthesis . Hee that is vnder temptations is humbled by the Lord , and this the Lords humbling of him is ioyned with exaltation in his fauour to be his sonne , and an inheritour of his heauenly kingdome , which none aduersity can depriue him of . Let the poore therefore , that is , the deiected reioyce in this his spirituall exaltation by adoption and grace , as Paul did , Rom. 8.35 .

Pareus in Jac. Let the rich man , &c. I doe not thinke with some that this is an exhortation of the rich to humility , for that is done afterwards Chap. 5. But the rich here is he that is not humbled by reason of his prosperous estate : in willing him to reioyce in his humiliation , he meaneth , that he should prepare himselfe and be ready to suffer for Christ , when hee should be called thereunto , and herein seeke matter of true ioy , that in minde he was humbled to beare Christs crosse , and to follow him , whensoeuer it should come , and in that he had a fellow-feeling of the miseries of others in their sufferings . And that they who were for the present in prosperity , might be the rather moued to this humiliation , he sheweth their fleeting estate and condition , euen like the flower of the field . The poore here is the poore in spirit , whose exaltation is , that his is the kingdome of heauen , Math. 5. The rich made lowe , is he that suffereth the losse of his goods , being made herein like vnto Christ , who being of heauenly glory became poore , and abased himselfe ; and his followers wee are when wee shew patience in the losse of worldly wealth , Vt à terrenis depressio est ad Deum exaltatio , ita ad diuitias exaltatio est à Deo depressio . Pugnant ex opposito Coelum , terra , paupertas , diuitiae : aeterna , caduca : Deus , mundus : exaltatio ad mandum , exaltatio ad Deum : depressio à mundo , depressio à Deo . reioycing in this conformity vnto him . For to be depressed in the world is to be exalted to God-ward , and to be exalted in the world is to be depressed to God-ward . For these are contraries , heauen and earth , pouerty and riches , eternall and fading , God and the world , exaltation to God , exaltation to the world , depression from the world , depression from God ; if thou louest the earth , thou losest heauen ; if riches , the pouerty of Christ ; if fading things , eternall ; if exaltation to the world , exaltation to God .

* * Mayer . 1 Cor. 4.17 . Though the Expositours alleaged differ in words , yet the sense rendred by them all is almost one and the same . By the poore I vnderstand with Pareus and Piscator , a man vnder affliction , according to that which was spoken before , vers. 2. he is bidden to reioyce in his exaltation , that is , the glory to come : for the momentany afflictions of this life doe worke vnto vs a surpassing weight of glory . The rich must ioy in his humiliation , that is , according to Piscator , if hee hath an humble minde in the middest of his riches , whereby he maketh himselfe equall to the poore . For , contrary to the manner of the world , he ascribeth exaltation to the poore , and humiliation to the rich , who hath good cause yet to humble himselfe by reason of the vanity of his riches , being like vnto the flower of the field . That of Oecumen . followed by Faber , applying it to the poore in spirit , doth not agree so well here , because poore is opposed to rich , which is meant of worldly riches , and therefore the poore here is one poore and brought lowe in the world .

This would be noted , Note . that we may not be carried on according to the manner of the world ; to be ouerwhelmed with sorrow in time of aduersity , and neuer to be so merry as when worldly wealth floweth in , as though happinesse consisted in these things . For this is a meere delusion . The onely true and solid ioy is in the future exaltation in heauen , the way vnto which is by poeurty and crosses in this world , and in an humble minde here in the middest of worldly wealth .

CHAP. I. VERS. 13.14 .

Let no man being tempted , say , I am tempted of God : for God cannot be tempted of euill , & he tempteth no man . 14 But euery one is tempted , being drawne away by his owne concupiscence , and inticed . 15. Then lust hauing conceiued bringeth forth sinne , but sinne perfected breedeth death .

Tho. Aqui. in Iacob . Gorran . Hauing spoken hitherto of externall temptations , now hee speaketh of internall , that is , euill cogitations suggested to the minde , whereby a man is enticed and drawne to euill , these come not from God , but from our spirituall enemies . God indeed is said to tempt Abraham , Genes. 22. Deut. 12. and likewise to tempt the people of Israel : but it is to be vnderstood that there is a twofold temptation , the one of triall , the other of deceit ; by the first God tempteth , that men may be more purified , as the gold being tried in the fire ; but not by the other . The Deuill tempteth thus , that he may deceiue vs , the flesh that it may allure vs , and the world that it may draw vs away . Concupiscence within a man as originall tinder , Rom. 7. Gal. 5. otherwise called the law of the members , and the flesh lusting against the spirit , that tempteth by drawing away from good , and enticing to euill , for by these two words are set forth the two termes , the terme from which , and the terme vnto which ; the right way from which , and the wrong way vnto which ; Aug. Peccatum est , spreto incommutabili bono , commutabili bono adhaerere . or the immutable good from which , and the mutable good vnto which . Ob. The deuill tempteth sometimes , and therefore not concupiscence onely . Sol. Although the deuill tempteth , yet he can doe nothing if concupiscence were not , euen as wood is not kindled by blowing , vnlesse there be fire .

Concupiscence when it hath conceiued bringeth forth sinne , &c. ] The degrees of temptation are here noted out ; first , there is delight alluring ; secondly , consent conceiuing ; thirdly , worke performing ; fourthly , custome perfecting . Lust conceiueth by the deuill , who is ( as it were ) the father , and lust the mother ; this conception is by the consent of the will , or by delight . Bringeth forth sinne , that is , into act , Psal. 7. It is perfected by custome , and then death commeth , that is , it becommeth guilty of eternall damnation , Rom. 6. for the wages of sin is death . But why is death assigned only to custome ? doth not sinne delighted in , or consented vnto , and acted , bring forth death also ? Answ. Yes doubtlesse , but it is most properly said thus of custome in sin , because in such there appeare no signes of life , & there is little hope of his returne , but in such as sometime fall into sin there are signes of life , though more in the consenter , vers. 17. fewer in the acter of sinne . Euery best guift , and euery perfect guift . This is added further , to proue that no euill temptation is from God , because good onely commeth from him ; which hee sheweth , first from the copiousnesse of his guifts ; secondly , from his immutable goodnesse ; thirdly , from his liberality towards vs , in begetting vs ; fourthly , from their own iudgement . Touching the degrees here set forth , the good are temporall guifts , the better naturall , the best gracious . The best guift of grace , and the perfect guift of glory . The first is called a thing giuen , because it is in the way ; the other a guift without end in our Countrey . The father of lights , that is , the author of all graces , which are the lights of the soules .

Occum . in Iac. By temptation here vnderstand that which ariseth from a mans owne sinnes and intemperance , whereby trouble is brought vpon him , and fluctuation of the minde ; now when trouble is brought thus vpon a man , it is not a temptation from God , but from his owne concupiscence .

Mayer . August . de verbis Domini . Est temptatio inducens peccatum , qua Deus nominem tentat , est & tentatio probans fidem , qua tentare Deus hominem dignatur . Pareus , Faber , Piscator , Gagneus , and all others , that I haue seene , follow Tho. Aquinas , vnderstanding here that inward temptation that is to euill , of which it seemed good to the Apostle to speake , because he had commended temptations before . For of outward temptations of trouble comming vpon a man by his own default it cannot be meant , as Oecum . would haue it , because it is temptation to euill , of which it is spoken here , as is expressed , when it is added , God is not tempted of euill , and the sequell of this temptation is plainly said to be sin , not outward trouble in the world .

If it be demanded , in what sense God is said to be vntemptible of euill , Pareus . the Latins reade it intentator malorum . Pareus & some others , take it both actiuely and passiuely , but because the actiue immediatly followeth , He tempteth no man , I thinke that it is to be vnderstood passiuely only . The meaning is , that our malice cannot stir vp euil in him , neither doth he tempt any man to euill ; as Occum . hath noted , was the saying of an Heathen , Numen & De●s neque , ips● molestias habet , neque alijs exhibel . 2 Sam. 24. God the diuine Maiesty neither is himselfe troubled , nor bringeth troubles vpon others . Ob. He hardened Pharaohs heart , & whom he will hee hardeneth ; and hee moued Dauid to number the people . Sol. With Pareus I say , that God doth not by tempting make any man euill , but vpon such as are already euill he sendeth the iudgement of being hardened to the doing of more euill , that hee may in the end receiue the greater damnation . Reade more touching this point vpon Rom. 9. and August . de bone perseuerantiae & Epist. 146. ad Consentium .

2 If it be demanded what concupiscence is , and whether it be not a sinne , because hee seemeth here to make it but the cause of sinne , and how temptation is ascribed onely to concupiscence , when as the deuill also tempteth , and so doth the world too ? I answer to the first , that concupiscence is generally agreed vpon to be that originall inclination vnto euill , which we draw from the loines of our first Parents . To the second , that ( S. Paul himselfe being the teacher ) it is sinne , Rom. 7. and such a sinne as is condemned in the tenth Commandement , though Popish Writers mince it , and say that it is not truely and properly sinne , but the cause of sinne , and by the Apostle Paul called sinne therefore figuratiuely and improperly . But I haue spoken of this before in the proper place . To the third Aquinas hath answered well already , wherein it is generally consented , that lust is the next and immediate cause of sinne alwaies , other tempters worke but by our lust . The deuill could not haue preuailed against Eue , had she not been drawn by her owne desire , and stirred vp , when she looked vpon the forbidden fruit . Faber addeth , Faber . that the Apostle speaketh of men void of all grace , and liuing onely by sense , like the brute beast , whom to carry away to sinne lust alone is sufficient , for so much as the soule lieth dead as it were in such , and so they are carried any whither by sense , euen as a dead Marriner in a ship tossed by the waues of the Sea .

3 If it be demanded in what manner lust worketh vnto sin , and whether death be not due till sinne is perfected by custome , because hee saith , sinne being perfected bringeth forth death . I answer that it worketh by a false perswasion and delight , as the fish is drawne by the bait , and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taken from a bait is vsed , he is drawne away from good by thinking it not good , and hauing in him a kinde of auersnesse there-from , and allured to euill through the sweet and good apprehended to be therein .

Touching death , Tho. Aquin. the issue of sinne being perfected , Tho. Aquinas hath answered it well already , that sinne perfected is said to bring forth death , because there is not that likelihood of being conuerted and turned from sinne in such as are growne to a custome of sinning , as in these that haue sometime sinned onely : Ier. 13.23 . yea the Prophet speaketh of it as impossible , Can a Blackmore put away his blacknesse , or a Leopard his spots ? so they that haue accustomed to doe euill cannot learne to doe well . Pareus . Pareus saith , that it is said so because that euen in the iudgement of men sinne comming into act deserueth death . Faber . Faber , because it is not deadly , if in the conception it be disliked and withstood . Popish Writers gather from hence , that lust is no sinne , and that the first motions vnto sinne are not sinne , and that motions vnto sinne with some consent are not mortall sinnes , that is , worthy of death , but veniall . But that lust is sinne is plaine ; first , because the Law saith , Thou shalt not lust : secondly , because S. Paul calleth it sinne , Rom. 7.12 . thirdly , because it is the cause of sinne , and by the Law of God , not onely sinne , but the cause and the degrees of it are forbidden . Secondly , that the first motions are sinne is plaine also , because they draw a man from good , and intice him to euill , and so are the materiall and efficient cause of sinne , and censured therefore by Saint Paul , as sinne , Rom. 7.8 , 17. And therefore thirdly , much more motions with some consent are sinne , and worthy of death , seeing this is the wages of euery sinne , yea , Rom. 5.13 . euen of the mother of sinne , Lust , before that it breaketh forth into act .

4 If it be demanded , what is meant by euery good gift , and by euery perfect gift ? It is to bee vnderstood , that there are two different words vsed to expresse these gifts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Latine translation , datum & donum , and for good there it is read euery best gift , which also pleaseth Beza best . I doe not finde any distinction to be made amongst Expositors betwixt these two , but onely in Thomas Aquinas , Beza , Piscat . Tho Aquin. Gorran . Faber . which hath beene already set downe . Most hold , that spirituall gifts only are meant here , which alone are truly good and perfect ; and this is most agreeable to the scope of the place , which is , to teach that no euill is suggested to the minde by God . For he that is the Author of all good and grace vnto vs , cannot be the Author of euill also . Pareus . Pareus vnderstandeth all other good things of this life also , and so the infinite goodnesse of God is yet more set forth . The gifts of grace , according to some , are said to bee perfect , because they tend to the perfecting of the new man ; but I thinke rather , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew Gods vnchangeablenesse in his gifts , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew that his gifts are altogether good for vs , and not euill or hurtfull any way , as the gifts of men are . The Father of Lights . God is said to be Light , Faber . and so is the Sonne , and so is the holy Ghost , and according to this we confesse him in the Church to be Light of Light , and here the Father of Lights ; not because hee begetteth these Lights , but amongst the Lights he is Father , August . de speculo . and an effect of this light is grace seasoning the hearts of the faithfull . He may also be said to be the Father of Lights , Deus omnipotens cursus temporis dici nocti : que alternatione apud te nequaquam variatur , hoc vere est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so . per conuers . solis & reciprocat . a tropico in tropicum : hoc autem in d●o non fit , quia● pud cum nulla nox est , dies autem perpetua , quia lux est ind fi●●e●s . Aug. l. b. 1. de Ciuit. dei . with reference to the Sunne , Moone , and Starres , by the influence whereof the earth is made fruitfull . With whom there is no mutation or shadow of change . This S. Augustine hath notably expounded , saying , Almighty God is no whit varied towards thee , by the change of the course of the time , of the night and of the day . There is indeed a shadow of change in the Sunne , when it returneth from tropicke to tropicke , but it is not so with God , who is a neuer-failing light , and in whom is no darknesse : for in alluding to the Sun mouing between the Tropicks , no doubt but the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this serueth to answer an obiection , But God may vary , though now all good commeth from him . Sol. No , there is no variation or shadow of changing in him . Augustine elsewhere turneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moment , saying , that there is not any change in God not for a moment of time . If such places of Scripture be obiected , as wherein God is said to repent , and not to do what he had threatned . It is answered , that herein change is attributed vnto him per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard of the euent ; and in threatning , and not doing accordingly , he changed not , because his threatnings are alwaies conditionall . If it be said further , that he altered the seruice sometime constituted by him in the time of Moses :

Ans. It was constituted but till the comming of the Messiah , as is plaine , Dan. 9.24 .

Note that God is not the author of euill to any man , Note . but he is vnto himselfe the author thereof . God is all good and only good , and therefore it standeth not with his goodnesse to suggest euill vnto any man . He indeed made man with all his powers and faculties , who is now euill , but by his creation he was good : Eccl. 7.29 . For God made man righteous , but he hath sought vnto himselfe many inuentions . Nothing is more obuious amongst men , than to impute their sinfull and wicked disposition vnto God ; the Manichees attributed it to the euill matter of which they were made ; Hom. Odys lib. 1. and Homer bringeth in Iupiter complaining of the malice of old being in mans nature ; but this is a blasphemous assertion , and to be abhorred amongst Christians .

Note again , Note . that man is drawn to sin by being deceiued , like the silly fish or bird , he thinketh that profitable or pleasing , which indeed is not so . Wherefore euery one must labour to be wise , that he may iudge of things aright , & this very consideration should pull vs backe from sin , that the thing which we are running to is not that which it seemeth to be . In the green grasse of sinne , where we thinke to sleepe sweetly for a time , and then to rise againe , there lyeth lurking a fell venemous Serpent that will sting vs to death ; vnder the Sugar of sinne there is deadly poyson .

Note againe to our comfort , Note . that there is no enemy that can preuaile to hurt vs by temptation without , if we by our owne lust be not hurtfull to our selues within . And the deadly hurt of sinne commeth in first by ill motions conceiued and delighted in in the minde , so that giue way to these , and sinne will follow , and death after sinne . It is in vaine to hatch the Cockatrice egge , and then to say , I will keepe it from hurting me ; if thou wouldst not be hurt by sinne , doe not hatch and conceiue it by euill thoughts and imaginations , Mark . 7.21 .

Lastly note , that God , Note . as he is not Author of euill to any man , so he is the Author of all good to euery man . None are born gracious , but his grace is a light lighted at the great light , the Father of Lights ; and this is the comfort of all such as are truly inlightened by him , that their light being deriued from his and so the same with it , though by infinite degrees more imperfect , is immutable and neuer fading till it bringeth them to euerlasting light . Ioh 4. Hee that drinketh of this water shall neuer thirst againe , but it shall bee a riuer of water flowing out of his belly to euerlasting life .

CHAP. 1. VERS. 18.

Of his owne will begat hee vs by the Word of truth , that we might be a certaine first fruits of his creatures . 19. Wherefore ( my beloued brethren ) let euery one be swift to heare , &c.

Lest any man should thinke that the good which commeth from God vnto vs is for our merits , this is added , Tho. Aquin. i● . Iacob . Of his owne will begat he vs by the Word of truth : so Titus 2. for the Word is as the seed , Mat. 13. That wee should be the beginning of the creatures ; that is , in the recreation or regeneration , as it is said of Behemoth in Iob , that he was the beginning of the creatures , Iob 40. viz. of Creation . We that are regenerate , are the beginning of the creation of all things againe in glory , for hereafter the whole creation shall be restored to the glorious liberty of the sonnes of God . Or we are said to be the beginning of the creatures , Rom. 8. in respect of the principality ouer the creatures ; restored in the regenerate , which was lost by Adam in his fall . But yee know , my beloued brethren . This is the conclusion of all , they of their owne knowledge knew God to bee the Author of all good . But let euery man be swift to heare , that is , that he may know how to carry himselfe in temptations outward or inward , whereof it hath beene spoken hitherto , let him with all readinesse attend to the Word of God , whereby hee is begotten vnto God , and not onely heare it , but doe it , as it followeth . Slow to speake , slow to wrath . Here he remoueth the impediments ; first the outward : in Pythagoras his Schoole , silence was inioyned for fiue yeere ; so hee that will heare profitably must heare in silence ; Cato . Jmpedit ira animum ne possit cernere verum . then the inward , as Cato saith , anger hindereth the minde that it cannot see the truth . Anger here may bee taken both for zeale , for a man must not hastily through zeale be moued , but maturely and vpon due consideration : and for a desire of reuenge , vnto which a man must be slow , that is , no way prone . The anger of man doth not worke the righteousnesse of God : More is vnderstood here than is spoken , for he that is angry with his brother vnaduisedly , Mat. 5.22 . is culpable of iudgement . And hee pitcheth particularly vpon righteousnesse , because in anger there is a pretence of righteousnesse ; or else in generall it is meant of righteousnesse , to breed which in vs the word is preached amongst vs , vers. 26. If any man seemeth to be religious , not refraining his tongue , but deceiuing his heart , &c. Hauing hitherto pressed to doe the Word which we heare , he returneth now againe to the tongue ; by the intemperate speech whereof , our faith and good workes , to which we are prouoked by hearing , are hindred , that they cannot come to perfection , and therefore he impugneth the licentiousnesse of the tongue againe . The word religious is taken from religatio , a binding againe to God by receiuing his Instructions , from whom hee was before diuided : or a binding againe together to hold good instructions , as a vessell is bound together by hoopes that it may hold wine that was loose before . Not refraining his tongue , that is , by discreet taciturnity ; for the tongue being set in a watry place hath most neede of binding : but deceiuing his owne heart , whilst he thinketh that he shall not be punished for his licentious tongue , or else whilst his heart and tongue are diuided , he thinking one thing and speaking another . Such religion is vaine and vnprofitable . The pure religion and vndefiled , Pure by the intention of the heart , vndefiled by the execution of the worke ; or pure internally in a mans selfe , vndefiled externally in regard of others : before God and the Father , that is , the Sonne and the Father : to visit the fatherlesse , &c. that is , to be charitable to the poore , one particular being put for the generall ; and to keepe a mans selfe vnspotted of the world , that is , by not louing the world , for the world is called , Mundus pure quasi non mundus , not pure but defiling those that loue it .

That which Thom. Aquin. according to the vulgar Latine , Mayer . readeth , initium quoddam creaturarum , is in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first fruits , which were most holy , and the chiefe part for estimation of the crop ; this is rendred by other words in 1 Pet. 1.3 . He hath begotten vs of his great mercy , to a liuely hope and inheritance incorruptible , &c. v. 9. that which he readeth , according to the vulgar Latine , but y●● know , is not in the Greeke at all , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore . This Text and the words following to the end of this Chapter , are now easie to be vnderstood by the exposition already set downe .

Touching the cohering of the first words with that which went before , here is an instance how the greatest good commeth from God vnto vs , for hee of his owne will begat vs againe by the word , putting life of grace into vs , and not necessarily , but of his owne will , to extoll his grace the more .

Touching these words , that we might be a certaine first fruits of his creatures , the first exposition of Thom. Aquinas , applying it to the renouation of the creatures to come , may well agree vnto it : yet some by the creatures vnderstanding rather , Pareus . the rest of the Iewes and Gentiles not yet conuerted , expound the first fruits of his creatures thus : By begetting vs he hath taken vs as his owne peculiar people from amongst others yet left in their vnbeleefe , euen as the first fruits were that little quantitie of corne which being taken from out of the whole crop , were thenceforth accounted more holy than the rest . For so the Greekes expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Faber . Some expound it , the first fruits of the spirituall creature , that is , the first to whom the word of God hath come for our regeneration when as a world of people are yet behind , and this did serue notably to stirre vp to newnesse of life , and this I assent to as most genuine .

Touching the coherence of the next words , Vers. 19. Pareus . Faber . Piscator . wherefore let euery man be swift to heare , &c. it is plaine , and therefore agreed vpon by almost all , seeing that by the word God doth beget vs , let euery man be ready to heare this good word . If by the word , whereby we are begotten , the Sonne of God were meant , as Oecumen . expoundeth it , this inference would not come in so fitly : if with Thom. Aquinas you referre these words to the temptations before spoken of , the coherence will be further fetcht , but yet good : but I subscribe to the other rather .

Touching the words added , Slow to speake , slow to wrath , here is both silence inioyned in hearing the word of God , that being sowne in the heart in silence and meeknesse , it may take rooting in vs , and also refraining from the office of teaching others , till that we be throughly taught our selues , and are plainly by the Spirit of God stirred vp to this office . And because nothing doth make a man so vnfit to speake in Gods cause , as anger and the distemper of the minde by heat , hee that teacheth must refraine from anger and vse patience , for the anger of man doth not worke the righteousnesse of God , that is , the righteousnesse of this new and spirituall life . Faber . Thus some . And this is in effect the same with that of Thom. Aquinas , but more full . Oecumen . Some expound swiftnesse to heare , of hearing to doe , Pareus . Oecumen . but this is brought in afterwards , vers. 22. And some apply slownesse to speake , to speaking of any thing which a man heareth taught , before that he doth well vnderstand it , for thus he may soone fall into errour and draw in others with him also ; and slownesse to wrath , to a mans being angry with such as doe not in euery point consent with him , or being angry at such reprehensions as whereby he is iustly taxed . For the anger of man doth not worke the righteousnesse of God ; that is , saith the same Author , doth not perswade or moue men so , as that thereby they are wonne vnto God , or else it is sinne , for all vnaduised anger is such . And all this indeed is most genuine also .

Touching the words following , vers. 21. &c. of receiuing the word with meeknesse , here is further expressed , what was meant by slow to speake : when a man in silence and meeknesse of spirit heareth the Word of God , and not only taking heed of anger , but of all filthinesse also , applyeth himselfe vnto the hearing of the Word : the like vnto this is 1 Pet. 2.1 , 2.

Touching the last words , v. 26 , 27. Some expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a knowledge of the secrets of the Law , Oecumen . and an exact obseruing thereof . Now if any man thinketh himselfe to be such , & refraineth not his tongue from speaking against his Neighbour , his Religion is vaine , for the Law not onely tieth the tongue from speaking against a mans Neigbbour , but commandeth mercy to be shewed euen to an enemy in his necessity ; if thine enemies beast be fallen vnder his burthen , thou shalt helpe to lift him vp againe . Deceiuing his owne heart , that is , his conscience , whilst he thinketh himselfe religious & is not . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed , commeth indeed from worship , and comprehendeth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pareus . as Pareus hath noted , and therefore the worship of Angels is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will-worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 2.18 , 23. But the Latine translation , which Th. followeth , is religio , and the word is vsually in English rendred Religion ; whereupon the annotation before going is not impertinent .

Now the vnruly tongue is one principall thing to discouer an heart void of true Religion , because out of the abundance of the heart the mouth speaketh , and men are apt to thinke it the lightest offence to lash out with the tongue , and therefore the Apostle maketh this in speciall a note of vaine religion , hauing all reference to what was said before , vers. 19. But deceiuing his owne heart , that is , as Thomas Aquinas hath already taught , by thinking that this shall be passed ouer without being counted any such great fault . Touching the duty of mercy here opposed vnto the licentiousnesse of the tongue , whereunto is ioyned , to keepe a mans selfe vnspotted of the world , I assent vnto Oecumenius , that true Religion is not only not in tongue to be grieuous vnto others , but to be helpfull indeed to them in distresse ; and because when the distressed are commended to our charity , in the Word of God , they are set forth vnder the name of widowes and fatherlesse , these are mentioned here , all charity in generall being meant . By the world some vnderstand the flesh , Faber . Stap. Pareus . to keepe a mans selfe vnspotted of which , is , not to bring forth the fruits of the flesh , a Catalogue of which fruits is Gal. 5.17 . for of those that bring forth such fruits the world doth consist , but I rather preferre that of Thomas Aquinas touching the loue of the world , wherewith he that is spotted knoweth none other excellency but in riches and honours here , and therefore behaueth himselfe accordingly , shewing all respect to the worldly great ones , and neglecting the best Christians who are poore : against which something followeth immediatly , chap. 2. Now it is said to be vndefiled before God , God being here opposed vnto man , that is , not in the account of man , who may be deceiued , but of God , whom none can deceiue . Whereas no mention is made of faith in Iesus Christ , it is to be vnderstood , that he speaketh according to the necessity of those to whom he wrote , who in all likelihood did beare themselues altogether vpon faith , not regarding to shew forth the power of Religion in the workes of mercy and holinesse , as appeareth also further in the next Chapter ; which , to put vs out of doubt herein , is also begun with a mention of the Faith of our Lord Iesus Christ .

Note , Note . that the very remembrance of our Christian calling should stirre vs vp mightily vnto holinesse , seeing wee are of Gods owne good will graciously made a certaine first fruits vnto God , that is , consecrated and set apart from others that be not Christians , vnto him . To pollute our selues now therefore will be taken far more hainously , euen as if a common person should haue laid violent hands vpon Gods first fruits or offerings . For this was horribly punished euen in the Priests sonnes , 1 Sam. 2.

Note againe , Note . that the Doctrines of Christianity , together with the grounds whereupon they are soundly founded , are not so easily and soone apprehended , as that a man may by and by broach vnto others what he heareth or readeth , and with eagernesse pursue such new vndigested tenents : but great deliberation is herein to be vsed . Be swift to heare , slow to speake , slow to wrath .

Note againe , Note . that it is most necessary for a Teacher to be Master of his passions , and to vse meeknesse in instructing others , as also he is exhorted , 2 Tim. 2.24 . because the anger of man doth not worke the righteousnesse of God . He that is hasty and passionate shall not be able to teach others with profit : for they will rather take that which commeth from him , as proceeding of spleene and hatred than of loue , and so it shall fall to the ground without any good effect of turning them to righteousnesse , which God is wont to worke by the due and right teaching of his Word .

Note also from the Doctrine about the true and vaine Religion , Note . that how little soeuer men make account of vnaduised speeches in their anger , yet they doe indeed ouerturne all their Religion ; hereby alone , if there were nothing else , it becommeth vaine and vnprofitable vnto them : see Mat. 5.22 , &c.

Note againe , that workes of mercy are so necessary , Note . that without them no man can proue his Religion to be true and good : this is the pure Religion before God , howsoeuer one void of workes may seeme so before men . That onely is a liuely faith that is accompanied with workes .

Note lastly , that the world is a defiling thing , Note . a man cannot esteeme of and loue the riches and honours thereof , but there will bee some aspersion vpon him hereby , 1 Ioh. 2.15 . The truly pure religious man is he that is mortified to the world , Gal. 6.14 . and the world vnto him .

CHAP. II.

HAuing ( Chapter 1. Verse 27. ) spoken of the offices of loue and kindnesses in visiting the fatherlesse and widowes , and of keeping a mans selfe vnspotted of the world ( which is by an ouer-esteeme of worldly things , drawing the heart through couetousnesse after them , whereby all such loue and kindnesse is extinct , and it commeth to passe that after the manner of the world , the rich only in this world are had in honour ) he now commeth more fully to explaine himselfe , what he meant by such as are spotted of the world , and to shew some reason of being rather kinde and louing to the poore , intermixing some rebukes for being harsh towards them . The couetous worldling is spotted of the world , who hath the faith of Iesus Christ in respect of persons , from which he dehorteth , verse 1. and then explaineth what this respect of persons impugned by him is , verse 2 , 3 , 4. and reasoneth against it , vers. 5 , &c.

First , from the consideration of the excellent condition of the poore , verse 5.

Secondly , from the ill deserts of the rich , verse 6 , 7.

Thirdly , from the scope and drift of the Law , which is transgressed though it be offended but in this particular only , verse 8 , 9. which he proueth , verse 10 , 11. and then concludeth from this argument taken from the Law , the iudgement of which cannot be escaped by those that are so void of mercy , and are lead only by worldly respects , from which yet the mercifull are free , verse 12 , 13.

The rest of the Chapter is spent in reprouing and confuting those that beare themselues vpon faith , not regarding to doe workes of mercy , wherein he doth resume that which hee began this Chapter withall , Haue not the faith of our Lord Iesus , &c. and the last of the first chapter , to visit the fatherlesse , &c. And so here is a new argument , to proue that it cannot be pure Religion and acceptable to God , that is void of the workes of mercy . So that this whole Chapter consisteth of two parts : a Dehortation with an explanation and arguments added to moue the more effectually , verse 1 , &c. and a reprehension with arguments to conuince the vanity of that Religion which is barren of charitable deeds , verse 14 , &c. the particular Analysing of which is most easie .

IAMES Chapter 2. Verse 1 , 2.

Haue not the faith of our Lord Iesus Christ , the Lord of glory , with respect of persons . Verse 2. For if there come into your Synagogue a man with a gold ring , &c. Verse 3. And ye haue respect to him that weareth the gay cloathing , &c.

THe maine doubt of this place is , Mayer . whether it be vnlawfull to haue any respect of persons by giuing more reuerence to one than to another in regard of his wealth or outward dignity , because this seemeth to make against all such respect , as being partiall and vnreasonable . Tho. Aquin. August . Greg. Glosordin . Thomas Aquinas handleth this question , and cleareth it by the ordinary glosse ; and Austin and Gregory , for both they and all sound Expositors speake to the same effect , and that is , simply to giue outward respect to the richer and to the more noble in this world , as God hath differenced them by outward dignity , wealth , or office which they beare , is not a sinne , but may and ought to be done : for it is commanded , Honour father and mother , Ephes. 6.1 . 1 Pet. 2.17 . Rom. 13. Honour the King , and Giue honour to whom honour belongeth ; and seruants are commanded to reuerence their Masters , and the younger to rise vp before the gray-headed . A great rich man is in the office of a great Steward , wherein he may doe good to many , and therefore in ciuility may be reuerenced by the poore , and by all men may so bee preferred as his place is . But if out of an interiour estimation of such a man in the heart , thinking him to be better , because he is richer , and the poore more vile and worse , because they are outwardly more base ; if in this minde , he with the gold Ring and the gay clothes be honoured , and he that goeth in poore clothing be debased , this is a sinfull accepting of persons , and such as ought not to be amongst Christians . Muckish earth-wormes indeed , that know not wherein true worth standeth , are wont to measure their esteeme of men by these things , thinking him a most excellent and happy man that hath the wealth and dignities of this world : but he that hath his eyes opened , esteemeth in his minde onely vertuous men , and thinketh the vicious most base , though in ciuility , as he is bound , he giueth outward reuerence to him as his place doth require . Againe , to reuerence the rich that are vicious for their riches , and to shew all contempt toward the vertuous poore , is a great sinne , because by those that doe so , riches are preferred before vertue , which is plaine iniustice , Hieron . Diues impius gerit imaginem mundi , pauper pius imaginem Christi . sith vertue is a thousand degrees beyond riches , it is to honour the Image of the world before the Image of Christ : for the vicious rich man beareth the Image of the world , the vertuous poore man , the Image of Christ . And both these faults in reuerencing the rich may easily be gathered from the words . For to signifie that hee meaneth the inward esteeme of the minde , he saith , verse 3. yee haue respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that weareth gay clothing , and say vnto him , &c. not simply say vnto him , Come sit here , but out of a minde esteeming better of him for his wealth . And for the other , namely preferring riches before vertue ; it is plaine , that he taxeth this , verse 5 , 6 , 7. There is a naturall order , as Pareus obserueth , Pareus . whereby in nature some men are reuerenced aboue others , as Parents by their children , the aged by the young ; and a ciuill order , whereby Superiours in place and dignity , as Kings , Magistrates , &c. are reuerenced , all which is according to godlinesse . Thus to respect a person is , as Augustine hath it , August . Accipere personam●st exhibitio honoris seruato gradu dignitatis & offi●●j . Greg. Hominem , non quia homo est , sed propt●r aliquid , quod c●rca ipsum est honorare . but the exhibition of honour to him , according to the degree of his dignity and office : and as Gregory hath it , to honour a man , not because he is a man , but for something which is about him requiring honour , as his place and dignity . But this is no reason inwardly in the minde to account him better , and therefore to doe so is sinne ; and to respect persons in iudgement , by being moued for some outward thing in the person to giue a wrong iudgement , without looking to the equity of the cause , which should alone beare sway , is a sinfull respect also , Leuit. 19.15 . Prou. 6.35 . Hauing thus resolued the maine doubt , I come now to consider the words and the doubts herein .

Haue not the faith of our Lord Iesus in respect of persons : Verse 1. Tho. Aquin. that is , according to some , thinke not that the Lord Iesus doth glory in the acception of persons , Glos . Ordin . or that the faith of Christ is to be distinguished , as though the rich onely were faithfull and not the poore , or as the word persona soundeth , quasi per se vna , doe not reuerence him alone as a God , as though hee were so singular , as there were none but he . Pareus . But some expound it , doe not thinke that Faith can stand with the acception of persons , because this is a sinne ; and some , haue not Faith in Christ with some confidence and hope to receiue benefit from men , for the true Faith is to rest and rely vpon Christ onely . Of all these , I preferre that as most genuine , that expoundeth it of making more account of some than of others in outward respects , as if not Faith , but worldly things did most dignifie a man ; for it is not said , with respect of persons ; but , in respect of persons : place not the dignity of those that come into your assemblies in outward pompe and brauery , esteeming one the more because he hath this , and another the lesse when he wanteth it ; for this were to hold , that the worth and dignity of Faith standeth in these base and outward things , and so to vilifie and disgrace it , which indeed alone is most excellent , and maketh the true beleeuer to excell all others , though outwardly he be most poore and meane .

If there come into your Synagogue , for so it is in the Greeke , Vers. 2. the place of their meetings to the publike worship and seruice of God being hereby set forth : for euen hither , not onely Christians , but others came sometime for curiosity ; and if any such as was rich and gorgeously apparelled came , it seemeth that they were wont to fawne vpon them , and to the scandall of their Religion , in their sight to vse poore Christians most basely , and therefore he doth so sharply reproue them here .

Are ye not partiall in your selues , Vers. 4. and become Iudges of euill thoughts ? that is , according to some that reade it , Tho. Aquin. Gorran . Doe ye not iudge in your selues ? Is not this your owne corrupt iudgement , and so a iudgement proceeding from euill cogitations , and not of God ? Others reade it passinely , Are ye not iudged ? Oecumen . Pareus . that is , are ye not conuict in your owne consciences , as guilty of cuill and vniust imaginations ? and this I preferre , because as Beza confesseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a passiue Aorist , and is no where taken actiuely .

If ye fulfill the royall Law , Vers. 8. Thou shalt loue thy neighbour as thy selfe . Tho. Aquin. Gorran . Faber . Some vnderstand the Euangelicall Law set forth , Mat. 22.37 . which is called royall , because taught by Christ our Lord and King : it maketh vs a royall Priesthood , and is most excellent , and [ as thy selfe ] that is , freely , and not for any hope of remuneration , reioycing in his good as in thine owne . Some take it as an answer to something which they might alleage in their owne defence , Pareus . Oecumen . but though thou dost herein blame vs , yet we keepe the Law .

Answ. Admit ye doe , yet this one matter of respecting persons will condemne you , because hee is a transgressor of the Law that faileth in one point : and by the royall Law they vnderstand the Decalogue giuen by God the King of all . Some , to keepe the royall Law , Faber . say , is to haue a true faith that worketh by loue , for hereby the Law is fulfilled . Now faith respecteth not outward things , and therefore the accepter of persons not walking by charity , sinneth against this Law ; and in a point of charity , to sinne against the Law , is to be a transgressour of the Law , because all the Lawstandeth in this one thing , viz. loue , and so he is iudged as doing nothing , according to the Law , that wanteth loue : thus also Beda and Augustine . Touching the royall Law here spoken of , Beda . August . it is clearely the Decalogue giuen , Exod. 20. thus abbreuiated , Deut. 6.5 . for proceeding to speake further hereof , he instanceth the command against murther and adultery , it is royall , because from the King of Kings . Touching the coherence , that of Pareus is not amisse , that hee doth meet with them in a confidence which they might haply haue yet , that notwithstanding their respecting of persons , they kept the Law . For this is against the Law of loue , Leu. 19.15 . if a man loueth his neighbour as himselfe , he putteth not any such difference , but in his inward esteeme euery one is vnto him as himselfe , in whom there is no difference . And as for the aggrauating of this sinne , as a transgression of the whole Law , I assent vnto Austin and Beda .

As they which shall bee iudged by the Law of liberty . Vers. 12. Some vnderstand the same Law of the Decalogue , holding , that it is called a Law of liberty , Pareu . Faber . because it hath liberty ouer all to condemne them : but this is forced . Most therefore vnderstand better the Law of faith , because when we come to beleeue we are set free from the censure of the Law , Ioh. 8.32 . Rom. 8.1 . and so the meaning is , say and doe so in your carriage towards other , as they that when the time of iudgement commeth , shall be dealt withall in loue and mercy ; going therefore according to the rule of mercy in your dealing with the poore Christian , not despising him , but rather comforting and releeuing him , which indeed is the chiefe thing aimed at in all this Discourse , that about preferring rich men , being brought in but by the way , doe aggrauate the sinne of neglecting the poore the more .

Here followeth the reason of all ; Verse 13. There shall be iudgement without mercy to him that sheweth not mercy , and mercy reioyceth against iudgement . The first part of the sentence is plaine ; touching the second , Mercy reioyceth against iudgement , that is , the mercifull man shall securely and with ioy appeare before the Lord at the Day of Iudgement ; for so much as when the vnmercifull shall be adiudged to hell fire , he shall be receiued into the Kingdome of Heauen , Mat. 25.

Note , that Faith only , and not outward things , Note . maketh men excellent ; and therefore the poorest man that hath grace , is more to be esteemed than the greatest being void of grace , because the poore man thus qualified , not the other , is the heire of the Kingdome of Heauen .

Note againe , that to liue in any one sinne , Note . doth frustrate all that is done well : for he that faileth in one point is guilty of transgressing the Law .

Note thirdly , that loue is so necessary , Note . as that nothing done without it is acceptable , and therefore those sinnes which are contrary to the loue of our neighbour , are chiefly to bee auoided .

Lastly note , Note . in what a secure and comfortable estate the faithfull mercifull man is ; he shall bee without terrour when the most terrible time of the last iudgement commeth , neither can any thinke of that time but with horrour and feare , except he be mercifull to the poore and needy .

CHAP. 2. VERS. 14.

What profiteth is ( my brethren ) if one saith , that he hath faith , but hath not workes , can that faith saue him , &c.

From hence to the end of the Chapter , Mayer . there is onely one point handled against those , that bearing themselues vpon their faith , neglected the workes of mercy ; to perswade vnto which , Saint Iames hath here vndertaken . The maine question here , is what he meaneth , when he denyeth that a man is iustified by faith only , and affirmeth iustification by workes . Because Saint Paul speaking of iustification saith , That it is by faith without the works of the Law . Rom. 3.28 . Oecumenius considering these propositions of these two Apostles , seeming to bee so contrary , Oecumen . in Iac. 2. and yet that Abraham is brought for example by them both , saith , the word Faith is taken two wayes : first , for a simple consent vnto the thing preached that it is true . Secondly , for a consent ioyned with the assecution thereof out of an affection , and with obedience : of the first of these Iames affirmeth , that a man is not iustified hereby . But Paul speaking of the other , ascribeth iustification vnto it . The word Workes is also to be vnderstood two waies , for there are works before Baptisme , and workes after : he that dieth immediatly after Baptisme , dieth iustified by his Faith without workes , because he had no time to doe any ; but he that liueth and hath time to doe , is not iustified without good workes : which is to be vnderstood , not as though good workes had a part in the act of our iustification , but because they cannot but necessarily follow as fruits and effects in whomsoeuer there is a sauing and iustifying Faith . Touching Abraham , whom Paul saith , was iustified by Faith , but Iames by workes ; both are truly said of him , and doe indeed agree in one . He beleeued that he should be the Father of many Nations , hee beleeued Gods promise touching his seed , and this was counted vnto him for righteousnesse : and when he came to the worke here spoken of , viz. the offering of his sonne , hee did not fall from this Faith , for he beleeued that God was able to raise him from the dead againe . All the Ancients generally , as Oecumenius intimateth , speake to the same effect about iustification by Faith without workes , viz. when there is no time after a mans conuersion to the Faith to doe workes , he being preuented by death , as I haue also partly shewed in speaking vpon Rom. 3.28 . How Popish Writers vnderstand it , I haue also there declared . In short therefore , to resolue this place , Oecumenius hath rightly shewed , that one Faith is spoken of here , and another there ; and that indeed the worke of Abraham in offering his sonne , wherein it is instanced here , is the same with his Faith spoken of there ; his worke is his working Faith , or Faith made euident by his worke , by a Synecdoche , or a Metonymy of the effect , as Pareus resolueth it . Pareus in Iac. That by worke a working Faith is vnderstood , is plaine from the words following . Vers. 21. Thou seest that faith wrought together , &c. Vers. 22. The Scripture saith , That Abraham beleeued God , this beleeuing being attributed to his worke of offering vp his sonne , v. 24. after Abrahams beleeuing mentioned before , he concludeth , ye see then that a man is iustified by Workes , making Faith and Worke all one . And this is in a manner all one with the common solution ; Faith without Workes truly iustifieth before God , that is , maketh a sinner iust by the imputed righteousnesse of Christ Iesus : but Workes make a mans Faith euident and conspicuous to the world ; it being hereby proued , that a man is a true beleeuer , and so accepted for iust and righteous before God .

Ob. Hypocrites haue good workes , and therefore it seemeth , that good workes are no certaine euidence of Faith , and consequently on one iustified .

Sol. Their workes are not truly good , Sol. for such are the proper effects of Faith , but because they are the same which the faithfull doe , and it is hidden from man oftentimes who is an Hypocrite ; if wee shall iudge one to be faithfull , because hee doth good workes , we may bee deceiued . Yet good workes doe manifest the truly faithfull , because such a one is not without good workes , though hee that hath good workes in our thinking is not alwaies faithfull ; but God seeth accuratly of what sort euery mans worke is . He that desireth to reade more about iustification by Faith and Workes , may haue recourse to Rom. 3.28 .

Touching the particular passages here , verse 18. Vers. 18. But some man may say , thou hast faith and I haue workes , shew we thy faith by thy workes , &c. Here such as trust to bare Faith are confuted by the bringing in of two speaking together , the one seeming to himselfe to be faithfull , the other manifested to bee such by his workes . But , that is , but I will oppose thee by this prosopopeia ; Admit that a man truly faithfull challengeth thee thus ; Thou saist that thou hast Faith , but how dost thou proue it , hauing no works ? I can proue my Faith by my workes : here the conscience of him that wanteth workes must needs bee conuinced .

Thou beleeuest that there is one God , Vers 19. thou doest well ; the Deuils beleeue also and tremble . To beleeue this , though it be an Article of our Faith , and likewise to beleeue and hold aright the other Articles , doth not make one a true beleeuer , though to beleeue this be to doe well , because here is not all required to a sauing Faith , Faith what . which is to beleeue to the hauing of the affection moued to all due obedience vnto him , in whom it is beleeued for loue , as Oecumenius hath partly touched already , and as Augustine sometime speaketh ; Faith with charity is a Christian faith , August . Fides cum charitate est fides Christiana , fides sine charitate est fides daemonis . Faith without charity is a faith of Deuills , that is , Faith inclining the heart to obey the Law of God , the substance whereof standeth in loue . Pareus , and others of our Writers generally teach , that a sauing Faith is to beleeue , with application to a mans owne soule in particular . This , I confesse , is true , if we speake of that Faith which is growne to more perfection , Iob 19.25 . such as was in Iob , saying , I know that my Redeemer liueth , Gal. 2.20 . &c. and in Paul , saying , I liue by the Faith of the Son of God who hath died for me . But the Faith necessary to saluation commended vnto vs in the holy Scriptures , is a beleeuing with loue and affection ioyned hereunto . Such was the Faith of the Samaritans said to be , Ioh. 4.42 . Such a Faith Philip told the Eunuch if he had , he might be baptized , Act. 8.37 . and such was Abrahams Faith , Rom. 4.21 . And this is such a Faith as none but the Elect can haue , the Deuill cannot haue it , for he beleeueth with an auersation ; the wicked cannot haue it , for there is the like auersenesse in them also , or at the least a deadnesse of affection , for their Faith worketh not by loue , of which they are void . Here is also a certainty without wandring or doubring , which is set forth as a property of true Faith : for it is without all doubting assented to , Iam. 1.5 . that Iesus is the Sauiour of the world , and that whosoeuer rightly beleeueth on him shall haue euerlasting life . But as for certainty of a mans owne particular estate in grace , I suppose that is not so of the Esse of Faith , as the hee should bee said to haue no Faith who is not able for the present to apply Gods promises without doubting vnto himselfe : for then wofull were the case of many true Christians , who in time of temptation finde many feares and perplexities in themselues : in so much that they are ready to say with Dauid , they are cast out of Gods presence ; though afterward they see their weaknesse , and recouer their hold againe . Besides this , particular assurance is a thing that is to increase daily as men grow vp in Christ : and therefore no maruell if in those that are yet children in the Faith it be not so strong as it should be . Certainly , true loue is an inseparable companion and fruit of a true Faith : and then who can deny it to be a liuely Faith , wherwith true loue concurreth , though such assurance touching a mans owne particular estate be not yet atrained vnto .

Thou seest , that Faith wrought together with his workes , Vers. 22. &c. that is , for so much as I haue spoken of his iustification by his worke , I would not haue it vnderstood but with reference to his Faith , whereby he brought forth this worke ; so that Faith as the cause , and worke as the effect , did perfectly iustifie him , so that his worke was in no part cause of his iustification , as though his iustice stood herein , but hereby his Faith was perfected , because without it his Faith could not haue beene a perfect and liuing Faith , as it is not in any other man . Euen as he that from his heart , without any dissimulation , assenteth to any thing that is iust and equall , is in that instant honest and iust ; but this assent of his is perfected by his act , when he doth accordingly .

And the Scripture was fulfilled saying , Vers. 23. that Abraham beleeued God , and it was counted to him for righteousnesse ; that is , by this fact he shewed that he beleeued , and in his beleeuing , whereby he did it , stood his iustice , and not in the doing of this thing : nothing can be plainer for iustification by Faith ; and to declare , that what is attributed to worke in Abraham , is meant of a working Faith , as hath beene touched already .

Touching the conclusion , Vers. 24. v. 24. it must not be vnderstood , but according to the Premises , that when a man bringeth forth the fruit of Faith , he is iustified , and not when he doth barely beleeue , not being able to shew his Faith by any such fruits . Vers. 26. And to this also do the last words , v. 26. agree , as the body without a spirit is dead , so is Faith without workes . Faith only iustifieth not ; because being alone without Workes it is dead and vnprofitable , as a Carkasse without a soule .

Note , Note . that to beleeue only in Christ doth not auaile vnto saluation , but when with the apprehension of the loue of God toward a man in Christ , which is the greatest loue that euer was , doth concurre the loue of our Neighbour for his sake ; for this is a liuely and working Faith , the other Faith onely . And therefore this hearty loue , vttering it selfe in the acts of mercy , is most necessary vnto saluation ; not because saluation is hereby merited , but because the life and soule of a true Faith lieth herein . So that they are wonderfully deceiued , that thinke to be saued by beleeuing onely , hauing their hearts hardened in sinne in the meane season , and hauing no regard to doe good workes : and we are vniustly taxed by the Papists , as crying downe good workes , when we teach iustification by a true and liuely Faith , and deny it to bee in part by Workes . For we presse vnto good workes as much as they , but that we doe it vpon a true ground , holding , that it is no liuely Faith that wanteth Workes ; they vpon a false , holding , that Workes , together with Faith , doe iustifie ; or , that Faith maketh a man iust , but Workes more iust ; that of iustification by Workes in part , being a presumptuous inlargement of that which of old was taught touching Abraham , who beleeued God , and this was counted to him for righteousnesse : this being made more iust , a wicked inuention of their owne braines , without all ground in the holy Scriptures .

Note againe , Note . that a man may beleeue the Articles of the Christian Faith , and hold much truth in fundamamentall points , and yet be in no better estate than the Deuill ; so that it maketh nothing for the credit of the Iesuites , that in many points they hold the truth , for so much as their practises are deuillish and damnable , and it may be said likewise of the whole rabble of Papals seduced by them .

CHAP. III.

HOwsoeuer there may seeme to bee no coherence betwixt this Chapter and those that went before , yet if we looke backe to Chapter 1.19 . and Verse 25. it will appeare that it cohereth very well . For hauing there fallen vpon an Argument concerning speech and the abuse of the tongue , vnto which he ioineth an exhortation to doe the Word , and not to heare it onely ; and specially by emptying out all maliciousnesse and filthinesse , and putting on meeknesse and exercising mercy towards the poore , and not contempt ; hee keepeth as we may well obserue , within these bounds thorowout the residue of his Epistle . First , more largely treating vpon that of vsing the poore contemptuously , and vpon workes of mercy , chap. 2. Secondly , in a like large manner returning to speake of the misgouernment of the tongue , chap. 3. after which , thirdly , in the same Chapter he also resumeth his exhortation vnto meeknesse and against maliciousnese , vers. 13. vnto the end of the Chapter . Fourthly , he returneth to speake against filthinesse also , against which he had giuen a touch , chap. 1.21 . and this hee doth , chap. 4. mixing his reproofe of this together with that other of malice and enuy , whence strife ariseth , a certaine Argument of pride , and therefore hee toucheth vpon that also , vers. 6. Touching the residue of that Chapter , wee shall see more when we come to the handling of it . Here then are two points , first , against the abuse of the tongue ; seconly , against strife and contention arising from the want of meeknesse in the heart , which strife doth also vtter it selfe by railing and cursed speaking . Touching the first , he reproueth it first more obscurely , vers. 1. then plainly , vers. 2 , &c.

IAMES Chapter 3. Verse 1.

My brothren , be not many masters , knowing that we shall receiue the greater damnation . Vers. 2. For in many things we slip or stumble all .

THere were many Iewes in the daies of the Apostles , who went , Tho Aquinas . Gorrans . Glos . ●ord . before they were well instructed in the doctrine of Faith , from Ierusalem to Antioch , preaching the necessity of circumcision , and other errors . Against these hee opposeth this speech , Be not many masters ; that is , because the knowledge requifite in a Teacher is but of few , bee not yee , that are vnlearned and ignorant , Masters and Teachers ; neither by ye many by your diuisions through ignorance , into many opinions ; for it is not a thing reprehensible , that there by many Masters , which are sufficient and teach all one truth , because thus they do altogether performe but the office of one Master , Christ , as he calleth himselfe , Mat. 2● . Such shall receiue the greater damnation , because it is a greater sin to set forth false doctrine , than for a mans owne particular to hold it , though he shall also perish for so doing . In many things we offend all ; that is , we that teach the Truth onely , haue yet our frailties and sinnes ; and therefore no need , that we should rush further in by vsurping such an high Office , vnto which sufficient skill is wanting ; he speaketh thus of himselfe , together with them , that he might the more freely reproue them in this fault .

This speech is directed against rash iudging of the speeches and deeds of othes , Pareus . Piscator . alike vnto which is Luk. 6.37 . Now it is an vsuall Catachresis in any Language to call such supercilious persons , as will take vpon them to censure and to speake euill of others , Masters . Be not many ; that is , let there be no such , the speech being framed according to the occasion ; because there were many faulty this way , he biddeth , Be not many Masters : Hee saith , We shall receiue the greater damnation for thus iudging others , because the euill in our selues is aggrauated hereby before God ; and as it is iust with him , hee will prouide that we shall haue the like measure meeted vnto vs againe , and he numbreth himselfe amongst them , lest he should seeme guilty of that which he taxeth , if he should speake of others only , exempting himselfe . In many things we offend all ; that is , hereby we should be staied from iudging of others , because in iudging we condemne our selues , who are many waies offenders also , Ioh. 8. Gal. 6.1 .

Obiect . By this reason none can censure the faults of others .

Solu . It followeth onely , Sol. that none can rightly doe thus without a calling , wherein he that iudgeth , standeth as Gods Deputy to censure for him , for thus he iudgeth not , but God iudgeth by him , Secondly , hauing a calling , he ought not to be swaied by corrupt affections in censuring others in spleene and hatred , orbeing proud ouer poore Malefactors , as though there were nothing worthy of censure in himselfe , but out of a conscience of his owne guiltinesse before God , censure with mercy and clemency .

Faber , Mayer . Faber . Gagneus . Beda . Luther . August . Ne sitis multi magistri , i. dissentientes à doctima vnici Magistri Christi . Beza . Iunius . and Gagneus , and Saint Augustine also , and Beda follow the first exposition , and Luther likewise . See August . prolog. in lib. 1. retract . Be not many Masters , saith he , dissenting from the Doctrine of Christ our onelyl Master . Beza , and Iunius , and others , follow the newer exposition . For my owne part , I see no reason to goe from the old receiued interpretation . That which Pareus obiecteth against it , that thus vnderstood , it should be against a multiplicity of Doctors , which is rather commended , Numb. 11.29 . Mat. 9.38 . is answered already , that hee impugneth not a multiplicity of able Teachers , but of intruders into this Office without sufficiency . That indeed , which some Sophisters turne it to , that there ought not to be many censurers in Ecclesiasticall matters , but one , viz. the Pope of Rome , is absurd . It may agree well vnto Teachers , both by the method here vsed , this being one of the greatest abuses of the tongue , to vsurpe a teaching Office ; to the reprehending whereof hee returneth now againe , and in regard of other places , from which we may gather , that this vsurpation was then vsuall , and taxed likewise by other instruments of God , as Act. 15.1 . 1 Tim. 1.7 . But if it should be taken for iudging , as Luk. 6.37 . the name of Masters would not so well agree , and it should rather haue beene said , Be none of you Masters : it being a thing vtterly vnlawfull in this sense .

Note , Note . that it is a most dangerous thing to aspire to the Office of a Teacher , when a man is not sufficiently grounded in knowledge and learning . Rom. 10.15 . For this is not the office of euery one , but of such as are called and singularly inabled vnto it . If any rashly intrude themselues , their condemnation shall bee the greater , because hereby ambition is added to their other sinnes , as in Saul and Vzziah , sacrificing ; being thus puft vp , 1 Tim. 3.6 . they fall into the condemnation of the Deuill .

Note againe , Note . that if God should marke straightly the doings of the best , all must needs be found sinners , and that in many things , and so liable to his iudgements ; wherefore wee had need to be circumspect and wary against sinne , being assured , that when we haue done the best that we can , we shall still haue sinnes enow to answer for ; and therefore in our greatest circumspection and best doing we ought to acknowledge our imperfections , and because sinnes haue beene in the very best , it will not be safe for vs shrouding our selues vnder any example to aduenture vpon any sinne .

CHAP. 3. VER. 2.

If any offendeth not in word , the same is a perfect man , able to bridle also the whole body , &c.

This is not spoken to teach , Pareus . that any are so perfect , that they are without out sinne , but rather on the contrary side , to conuince all of sinne : for hauing affirmed immediatly before , that all of vs sinne in many things , what better proofe can there be hereof , than to instance in the sinfulnesse of the tongue , so little a member ? for if a man hauing a whole body to gouerne well , cannot so much as gouerne this little member , but that hereby he sinneth so much , how can he be counted perfect and without all sinne ? He is farre also from instifying hereby , such as steale , murther , or commit adultery , if they can well gouerne their tongues : for his onely drift is to shew by the sinnes of the tongue , that all sinne in many things , If any sinne not in word , he is a perfect man , is no more therefore , but as if hee should haue said , hereby it appeareth , that none are so perfect , but that they sinne in many things , because if but this one way of sinning , viz. in speech , be considered , there is not one but is guilty ; for to proue a generall vnrulinesse of the tongue tendeth his whole discourse here .

So the tongue is a little member , and boasteth great things . Verse 5. As the bridle in the horses mouth , and a little rudder in the hand of the gouernour of a ship ; so the tongue but little in comparison of the body , boasteth great things ; in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth magnifically lift vp it selfe , saith Beza , is a word that is no where else vsed in the holy Scriptures , and it may haue reference both to good and euill , according to the examples of good going before , and of euill following after these words , The tongue is a world of wickednesse , that is , Verse 6. because it hath in it all manner of vices , as the world hath all kinds of things . Setteth on fire the whole course of nature , that is , the whole course of this life , that is infected with it , and is set on fire of hell , that is , of the deuill , who as he is a lyer and slanderer , so he corrupteth the tongues of men vnto the like .

The whole nature of beasts and birds , &c. that is , Verse 7. some of euery kinde are tamed by man , yea Lions , and Beares , and Panthers , Non vniuersaliter de singulis generum , sed restrictè de generibus singulorum intelligendum . &c. haue beene brought to dance , to follow men vpon a line , and to make letters , as Pliny writeth . Fishes are brought to take meat at their Masters hands , and Serpents haue beene tamed so , that their keepers could handle them , & make them without hurt to twine themselues about their neckes .

That he might deterre them from the desire of prelation to teach in the Church of God , Th. Aquinas . Gorran . he sheweth the incuitable offences of speaking , so that hee is a rare man that offendeth not , Eccl. 19. There is no man that offendeth not with his tongue : of such offending at large it is not spoken here , but of offending in teaching , of which a man may beware , or of offending in a more hainous manner by lying , railing and slandering , according to the glosse . Now , that there are some perfect-men , though but few , that offend not thus , he sheweth by two similitudes , of a bridle guiding an horse , and of a rudder guiding a ship . His reason is this , he that can turne about and guide his whole body to a good worke , is perfect : but he that can gouerne his tongue well can doe thus ; Ergo , the minor is proued , because he can put a bridle vpon it .

The tongue being little , Verse 5. exalteth great things , that is , either the soules of men to great rewards , or to great punishments , Behold how much wood a little fire kindleth . Hauing hitherto spoken of the vertues of the tongue ; now he speaketh of the vices . It is called a fire , because it enflameth others ; a world of wickednesse , because hereby we sinne against God , blaspheming ; against our Neighbour by railing , &c. and against our selues by vaine boasting .

All are said to be tamed by man , Vers. 7. Pliny . Marcellinus . because some of all kindes . Pliny telleth of an huge Aspe in India , that came daily out of his hole to receiue meat at a mans table . Marcellinus telleth of a Tygre that was made tame , and sent from India to Anastasius . Or according to the Glosse , this may be vnderstood metaphorically , by beasts , men that are theeues and murtherers ; by Birds , instable persons ; and by Serpents , such as are cunning to hurt , for these may be conuerted sooner than the tongue tamed .

Hauing shewed that he which is able to order his tongue aright , Faber . Stapul . in teaching nothing but the truth , is a perfect man ; he descendeth to the shewing of the tongues vnrulines , that Teachers may be the more wary in speaking . And this he doth by comparisons from horses , and ships , and fire , &c. yet this little member , he saith , boasteth of great things , especially in such as doe arrogate vnto themselues the skill of teaching , and are ambitious of the name of Masters . It is a fire , and the people gathered together as a thicke wood , &c.

He that can gouerne the tongue , Oecumen . in Iac. may well be said to be able to gouerne the whole body , because the tongue is more voluble , but the body heauie , and so longer in turning about . And if it should be said , Why , what mastery is it to rule the tongue , which is but a little thing ? a thing that is little can doe but little hurt ; he addeth these similitudes of a Bridle , and of a little Rudder , and of a little fire , and so forth : for as these ( though they be little ) are of great force , so is the tongue to do much good or hurt . And as by the Bridle and Rudder the horse & ship are guided , so the tongue is to be guided by right reason to that which is good . It is a world of wickednesse , that is , according to some , a multitude of wickednesses , as the word World is sometime vsed ; according to others , the ornament of wickednes , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth , ornatus , because hereby oratoricall cloquence is vsed to entice vnto sinne . It setteth on fire the wheele of hell , according to some translations , so that hell fire is hereby rolled vpon vs , as vpon Diues , whose torment was in his tongue especially , which he had abused to vaine speaking , and to the tasting of dainties so much : or if it be read according to most , ( the wheele of nature ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meaning is , that all our whole life is corrupted and made lugubrous hereby ; Can no man tame the tongue ? This surely is the right reading with an interrogation , and not , the tongue can no man tame , for then in vaine doth he afterwards say , these things ought not to be so ( my brethren . ) All that is said therefore is no more but thus much in effect : As ships are directed , so should the tongue be , neither is this an hard thing , seeing all things are tamed by man , and can none then rule their tongue ? it is not so .

By the conferring of these expositions together , Mayer . we may the better now conceiue the meaning of these words .

Touching the first , Vers. 2. verse 2. I assent to them that deny perfection vnto the best in this world , and expound this as an argument against it , because none can rule the tongue so , as not to offend some way hereby ; Tho. Aquin. Oecumen . and to this also Tho. Aquinas and Gorran consent , and it is the inference of Oecumenius , though the two former turne the sense of the place another way , as Faber doth , to Teachers . But he began plainly in the former words , In many things we offend all , to intreat of the generall case of all , whom he proueth here to be sinners , according to Pareus . The argument lyeth thus ; Pareus . Euery one that is not perfect is a sinner : but none are perfect , so as not to fall in any thing , Ergo , &c. the Minor is proued by the consideration of the ill that is in euery mans tongue . Hee that cannot gouerne his tongue so , as not at any time to offend hereby , is not perfect , ( for the onely perfect man is hee that offendeth not in speech , seeing such an one in ouercomming an harder labour is doubtlesse able to ouercome the lesser in gouerning the whole body , which is not so voluble as the tongue ) but no man can thus gouerne his tongue , Ergo , &c. the Minor of this is proued in the words following , verse 7 , 8 , &c.

Touching the next words , Vers. 3. Behold , we put bits into horses mouthes , &c. the word of attention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is diuersly read ; the vulgar translation readeth it , Beda . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but if . Beda , But euen as , and he expoundeth it with a supplement thus ; if we gouerne the horse & the ship by so smal a thing as a Bridle & Rudder , then ought we much more to haue the bridle of reason in our mouths . But the most approued reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gagneus . Behold . For the sense , Gagneus seemeth to me to come neerest vnto the right , that a comparison is here made betwixt the tongue , and a Bit , and Rudder , small things , yet of great force : and therefore though the tongue be small , it is not to be neglected for the danger that may be therein . For verse 2. hauing affirmed , that hee which offendeth not in speech is a perfect man , and can bridle the whole body : the next words wherein a comparison is taken from a Bridle , follow most fitly , if they be thus vnderstood ; as the bridle is to the horse to guide and to rule him , so is the tongue to the whole body . Now the Bridle being rightly vsed , guideth the horse to goe well , and to doe good seruice to his Rider ; and so the tongue being rightly ordered , carrieth the whole man on in a right way of glorifying God , and promoting the saluation of others , Piscator . as Piscator speaketh ; for a good heart is the fountaine of the right ordering of the tongue indeed . But if the tongue be vngouerned , it carrieth the whole man on to destruction , euen as the reines being laid loose vpon the horses neeke , hee runneth and carrieth his rider with him into mischiefe ; and therefore he applieth the similitude accordingly : so the tongue being a little member boasteth great things , Vers. 5. Faber . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Faber readeth it magnifactrix , a doer of great things ; the vulgar , Beda . exalteth great things . Beda , exulteth of great things . But seeing the word is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great , and that which maketh it vp into a verbe , is seldome or neuer any where else found , and so vncertaine how it should be rendred ; I rather hold with Faber , that the doing of great matters is meant ; and thus it agreeth best to the similitudes going before , and following after : as the Bridle hath a great worke in the horse , and a small Rudder in the ship ; so hath the tongue in man , which is also further declared by the similitude of a little fire . Pareus agreeth , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in a good or euill sense . But both he and Tho. Aquinas and Piscator will haue the similitudes of the Bridle , &c. to be vnderstood in a good sense onely , and this that followeth of a little fire &c. in an ill sense , vnto both which these words the tongue being a little member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath equall reference , so that , they say , it lifteth vp it selfe sometime to much good , according to the former similitudes ; sometime to much euill , according to the latter . But the fore-going similitudes may be applied both waies , as I haue shewed , and so it will be more full .

Touching these words , The tongue is a fire , a world of wickednesse , Verse . 6 &c. they are easie to be vnderstood , as the fire , though it be but little , inflameth and burneth downe great buildings , so the tongue bringeth the whole man to destruction , for hell fire is the ●●ward of a wicked tongue , and oft-times the intemperate tongue kindleth a fire , as it were in the body , which appeareth by the eyes sparkling , when a man speaketh furiously , and the voice ouermuch extended in this kinde pierceth to the inward parts , to the breaking of something there , wherupon bleeding to death ensueth ; Naucler . sol , 36● . as in Scylla the Roman Dictatour , from whom through the ouermuch extention of his voice , the bloud gushed out , and he died . For the world of wickednesse : wherefore the tongue is called so , see Pareus , and Thomas ; the second mentioned by Oecumenius is too curious , though Beza hath also the same note . And for the rest of the words , they are sufficiently explained already . Whereas Oecumenius readeth these words , The tongue can no man tame , interrogatiuely , he doth herein differ from all others , neither is that reading probable , for the scope of S. Iames here , is to shew that the tongue is more vnruly than any thing . Whereas he obiecteth , if it should be read positiuely , it were in vaine for any man to striue to gouern his tongue ; I answer , that it followeth not , no more than that it is in vain to striue to be righteous , because it is said , Eccl. 7.20 . There is no man righteous : for as in this case yet euery good man will striue to be as righteous as possibly he can , being assured thus to be accepted , according to that hee hath ; so he will striue to gouerne his tongue , at least refraining from the euill here taxed , cursing , and railing , &c. though he cannot keepe free from idle speeches , and such like smaller offences .

Whereas he impugneth ill speeches against our neighbour , Vers. 11. out of this consideration , that we blesse God with our tongues , comparing blessing to sweet water , and cursing to bitter , which cannot both come out of one fountaine ; Tho. Aquinas . Faber . Tho. Aquinas and Faber inferre , and that rightly , that the blessing of those that blesse God , when their mouthes are full of cursings against men , and railings , and corrupt talking , is no blessing , but a sinne also in them , euen as sweet water and bitter being mingled together is made all bitter , there being more force in the bitter to turne the sweet into the same taste with it selfe , than in the sweet to turne the taste of the bitter , because bitter is an extreme , and sweet the medium of the taste .

Note of what great necessity it is to haue a sp●ciall care of the gouerning of the tongue : Note . for as a man is in this respect , so is he accounted of before God . Words are not winde , as the common saying is , but fire and deadly poison , if they be euill , to the destruction of the whole man . They come out of the heart , Mark . 7. and defile indeed , Matth. 12.37 .

Note againe , Note . that an euill tongue worketh from fire to fire , from hell and the deuill to the kindling of heat , and fury , and contention here , and to the bringing of a man to suffer in hell fire hereafter . The lewd tongued person is vpon a wheele turned by the deuill , till he be brought to the same destruction with himselfe . He is more sauage than the wildest and sauagest beasts , which may be tamed , but he is vnreclaimably barbarous .

Lastly note , Note . that the best speeches which an ill tongued man can vse , are all corrupted and distastfull before God , by meanes of his ill language at other times , which is as bitter water to the making of all his water bitter , to the turning of him into a bramble , vpon which no Figs grow . Let railers , and swearers , and cursers , and filthy speakers , consider of this and tremble .

CHAP. 3. VERS. 14 , &c.

But if ye haue bitter enuying and strife in your heart , glory not , neither lye against the truth , &c.

In the 13. verse , hee returneth to speake of meeknesse againe , Mayer . as I haue already noted in my generall Analysis , and that very fitly , because , according to Pareus , Pareus . it is so good a meanes to restraine the tongue from the offences before condemned : the contrary vnto which bitter enuying , &c. here named , are the very fountaine of all irregularity , and of all the euill of the tongue , which if they be in them , he biddeth them not to glory in the Christian profession , as though they were wise and good Christians , for so they should lye against the truth , seeing they are the blots and spots of Christianity , Glos . ord. that are thus tainted . Some expound bitter enuying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of zeale towards God made bitter by contentious words with our neighbour , but the first is better ; Tho. Aquinas . and lying against the truth they expound , either of lying against Christ who is the truth , or of doing contrary to that which was promised in Baptisme , viz. to forsake the pompe of the world , which is not done by those that are proud of their good workes . But the first is most genuine and simple , for it is a false and lying righteousnesse , Icrom . Vera iustitia habet compassionem , falsa indignationem . Verse 17. according to Ierom , wherein there is enuie and anger : for true iustice hath compassion , but false hath indignation .

Verse 17. The wisedome that is from aboue is first chaste , then peaceable , &c. Hee runneth vpon the word Wise and Wisedome from the 13 verse hitherto , because he had spoken of Masters , vers. 1. that is , Teachers , which if any desire to be , he sheweth them vers. 13. the necessity of being Teachers in their conuersation : for as Bernard saith , Bern. Efficacior est vox operis , quàm sermonis , nec sufficit doctori ostendere sed etiam facere . The voyce of the worke is more efficacious than of the speech , neither is it sufficient for a teacher to shew , but to doe . He began also Chap. 1.5 . with wisedome , shewing of whom it is to be asked , and whence it commeth , verse 17. viz. from aboue . To proue therefore that the contentious and enuious are not wise by this wisedome , he setteth downe the properties thereof , hauing before , verse 15. affirmed , that it is not from aboue , but earthly , carnall , and deuillish . Pareus . The true wisedome is first chaste , that is , in the feare of God doing any thing , or modest , and without arrogancy , 3. gentle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , not rough in taking such things as are spoken in the worst sense , but in the best . 4. Easie to be intreated , or gently intreating , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken either actiuely or passiuely , it is to be perswaded easily to the best , or apt to perswade others with good speeches . 5 Full of mercy , that is , not so much in deeds of charity , for these are not the subiect of this discourse , but towards those that haue erred , and are out of the way , for the wise pitty them , and doe mercifully seeke to bring them to rights againe . 6 And of good fruits , that is , of all sorts both of humanity and loue . 7 Without partiality , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without sinister iudging of the speeches and deeds of others . 8 Without hypocrisie , not making a shew of one thing , and being another ▪ one in speech , and another in heart , to get applause of the world after the machiauillian policy . Vers. 18. And to perswade vnto all this , he sheweth verse 18. that to be thus peaceable and louing , tendeth to euerlasting life , which is the fruit of righteousnesse , as the corne of the haruest is the fruit that commeth of the Husbandmans industry in tilling and sowing the ground , and therefore not the merit of righteousnesse , but of Gods blessing , as the corne is . And this I take it is the true sense of this place , and therefore I spare to adde more expositions . Th. Aquinas . Onely I will shew how Tho. Aquinas applieth these eight to the eight beatitudes , Matth. 5. and as being opposed against seuen deadly sinnes . First , the pure in heart are chaste . 2. peaceable . 3. the poore are gentle . 4. the meeke are easie to be perswaded . 5. they that hunger after righteousnesse consent vnto good . 6. the mercifull are full of good fruits . 7. the mourners iudge not others . 8. they that suffer persecution are void of hypocrisie . The 7. sinnes are incontinency , pride , gluttony , anger , enuie , couetousnes , and murther .

Note that there are two sorts of wisedome , Note . the one earthly , sensuall , and deuillish ; the other godly , which is from aboue . The wisedome of the contentious and wrangler , is of the first sort , and therefore little cause is there for any man to glory in it . But hee that is meeke and quiet spirited , and that doth good , though hee may be counted simple amongst men , is truly wise indeed . For the true wisdome standeth in deeds and in power to temper a mans selfe in a Christian manner .

Note againe , Note . that as there is no Corne to be had at haruest without sowing , so there is no happinesse to be had in Heauen without sowing . And as it is not euery seed , nor euery kinde of sowing , that will bring forth Corne ; so it is not any sowing , but by righteousnesse , and that in peace , that will fructifie vnto eternall life ; they that by well-doing seeke immortality , are recompenced with euerlasting life , Rom. 2.7 , 8. if they continue patiently so to doe ; but the contentious , and vnrighteous , with wrath and indignation .

CHAP. IIII.

HEre Saint Iames , according to his manner , returneth to speake against filthinesse , impugned also , chap. 1. vers. 21. not giuing ouer yet the pursuit of malice and enuy , but taxing them together likewise , so arising to pride , vers. 6. the fountaine of these euill affections , annexing exhortations to repentance and humility and vnity , meeting with them , that for want of consideration beare themselues vpon their owne power to goe and to doe any thing at this time and that , and speake accordingly , as though they were not vnder God and at his dispose , vers. 13. Vnder whose hand hee had before exhorted them to submit themselues , vers. 7. So that , as Pareus noteth , Pareus . here is nothing more done , but the argument of the tongue prosecuted , from the well-springs of the vnrulinesse and wickednesse whereof , malice , enuy , lust , pride and ignorance , hee disswadeth by other reasons ; concluding , that being thus informed , if hereafter they should not doe better , their sinne would proue much greater .

IAMES Chapter 4. Verse 1 , 2 , 3.

Whence are warres and fightings amongst you ? are they not euen hence , from your pleasures , that warre in your members ? Vers. 2. Ye lust and haue not , ye kill , &c.

BY Warres here vnderstand their priuate contentions , Pareus in Iac. 4. or their bringing of one another before heathen Iudges , touched 1 Cor. 6. but rather the first , because they are said to be amongst them . By pleasures vnderstand lusts , 1 Pet. 2.11 . as Peter speaking to the same purpose rendreth it , abstaine from fleshly lusts that warre against the soule . They are called pleasures , because they are sweet and pleasant to a corrupt minde , and a mans owne pleasure is respected herein . The members , wherein they warre , are the faculties of the minde corrupted , which bee members of the old man . Vers. 2. Ye lust and haue not ; that is , though couetous men get riches , yet they are rather a curse than a blessing vnto them , neither haue they them but for a punishment oft times . Yee kill , or rather ye enuy , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to Beza , by the fault of the Scribe . Because ye aske not ; that is , ye doe not seeke to obtaine by prayer to God , which is the right way to attaine his blessing , but by your owne wicked waies of striuing and enuying . Vers. 3. Vers. 3. Ye aske and receiue not : this is added , because some worldlings doe pray after a sort , but their prayers preuaile not , because they pray for such things , as whereby their fleshly lusts may bee satisfied , and not with any regard to bee more inabled to doe good and to glorifie God . Mayer . Piscator . Piscator agreeth almost in all with Pareus , shewing that the Syriacke for pleasures readeth lusts . Vers. 3. Onely he expoundeth these words , that ye may spend it vpon your lusts , of such lusts that be in adulterers and whores , whom he nameth , vers. 4. and here maketh way vnto it . Others reade lusts for pleasures : Tho. Aquinas . G●rran . and whereas he saith , ye lust , ye kill , ye warre , vers . 2. they expound the first , as hauing reference to a mans goods through couetousnesse ; the second , to his person by hatred ; the third , a fruit of the two former . That which followeth , ye aske to spend it vpon your lusts , they expound either of a preposterous loue to worldly things , or of an asking of superfluities : in other things they differ not . Some expound pleasures of dainty meats , or costly buildings , Oecum●n . v. 1. &c. wherein they tooke pleasure : and these words , ye kill , of killing the soule , if it be so read , reading it rather , ye enuy , as Pareus and Piscator doe .

To come now to the resoluing of the doubts of this place .

1 Touching warres and fightings , it is cleare , as all agree , that warres properly are not meant , for Christians were not then permitted to haue weapons or armour , but priuate wranglings and strifes .

2 Touching their pleasures , Pareus hath also cleared it sufficiently , and the members , wherein they fight , are the inward faculties of the minde , acting the part of contention by the tongue , hands , feet , and the other members of the body .

3 Touching the word translated vulgarly , ye kill , but by some , ye enuy ; Oecumenius and Gagneus both affirme , Gagneus . that there are some Greeke Copies , wherein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which if it bee so , I could easily assent to the pretended fault of the Scribe , otherwise to reade it , ye kill may well stand as Thomas Aquinas hath expounded it , ye kill by hating .

4 Touching this , that they are said not to haue , when the worst worldlings get riches , it is also well resolued already by Pareus .

5 Touching asking , whereunto he seemeth to counsell them , he speaketh not so , as intimating , that being thus ill disposed they should preuaile , if they did aske , but to teach the right way of obtaining Gods blessings which they needed , viz. if they would seeke them , not by euill lusting after them in a worldly manner , but by right prayer vnto God .

6 Touching the asking and not hauing , this is not contradictory to that , Mat. 7. Aske and you shall haue , Faber in ●ac . 4. Spiritus s●●●●enus Orat rup●d Deum 〈◊〉 , ●●●es autem carnis malus . but rather an exposition thereof , if ye aske rightly , that is , with a spirituall and heauenly minde . To which purpose one speaketh notably ; The Spirit of Faith is a good Oratour before God , but the sense of the flesh an ill one . He that hath this Spirit , is mortified together with Christ , and so doth not fight , striue , & enuy , but what he needeth he asketh in the Spirit of Faith , and receiueth as much as is sufficient for his spirituall life . Now the minde that is spirituall , doth not aske worldly things for the loue which it hath to abound herein to liue the more deliciously to the pampering of the body , but for necessary vses , that a man may liue to glorifie God , and to doe good herewith . They which doe otherwise , shall not speed , though they aske and beg most importunately . To spend vpon their pleasures , then is , not onely for necessity , or that they may haue wherewithall to doe deeds of charity , but that they may haue superfluity and so maintaine themselues , according to the pompous manner of this world , which who so hath , being a worldling and without grace , rusheth into fleshly pleasures properly so called , as the Sodomites , whose state is described to be such , Ezech. 16.49 . as that they had fulnesse of bread . And thus I assent vnto Piscator , that these kinde of pleasures are principally meant here , though I see all others goe another way , expounding the words following of adulterers and adulteresses by the spirituall adultery .

Note that the originall of all troubles and stirres in the world are the worldly and euill affections of men , Note . which are ingendered through an ouer-great pleasure taken in worldly things , that we may not suffer our minds to be taken vp with such delight herein , but acknowledging their vanity , bee mortified in this regard , so shall we be free from the hellish affections of enuy and hatred , with which whosoeuer is tainted can haue no comfort to God-ward , seeing he is a carnall man , and so in the way of perdition .

Note againe , Note . what great deceit there is in worldly pleasures : though they fawne vpon vs , and there appeareth nothing but delight , yet they worke our owne members against our soules , for hereby they fight against them ; and therefore let no man , that loueth his soule , bee bewitched with them , or let them haue place in him , no more than he will receiue a deadly enemy into his house or bed-chamber .

Note lastly , Note . that the onely sure way to obtaine what wee need for this life , is to pray for it , and that with a sincere heauenly end , and not a carnall ; they that by tugging and striuing , by wrangling and coueting seeke it , haue it not , either being frustrated of their desire by a iust iudgement , or being without the vse of it , because they are mancipated to the world , and so haue no comfort thereof , but onely toile , care , and sorrow , according to that saying , Inopem me copia fecit .

CHAP. 4. VER. 4.

Ye adulterers and adulteresses , know yee not , that the amity of the world is the enmity of God , &c. Vers. 5. or thinke ye , that the Scripture saith in vaine , the spirit that dwelleth in vs lusteth vnto enuy , &c.

Mayer . All Expositors almost agree in the sense of these words , except it be about the place of Scripture alleaged . Ye adulterers , this they expound by spirituall adultery , as I haue already touched , though I see no reason but that hee may meane this vice properly , according to Piscator , because hee speaketh so much of pleasure , as well as of bitter enuying and strife , for they altogether warre against the soule , though I grant indeed , that his maine scope here is to impugne a maleuolous and spleenaticke disposition , yet there is nothing to hinder , but that they which were so sensuall might be libidinous ; and therefore it was not impertinent , but tended to the aggrauating of their sinne , 2 Pet. 2.14 . the more to call them adulterers and adulteresses , as Saint Peter taxeth corrupt professors to haue eyes full of adultery ; and as we may gather from thence and Saint Iudes Epistle , it was an vsuall blemish of such kinde of persons . But he proceedeth no further here , but onely nameth them by this vice , and then goeth forward in his argument against being so worldly minded , the amity of the world is the enmity of God . Oecumenius yeeldeth a good reason of this , Oecumen . because that he , which is so intent to the world , must needs neglect God and godlinesse ; and to neglect or remisly to carry a mans selfe towards any , is to hate him , for this is a fruit of hatred : Th. Aquinas . Pareus . so that the loue of the world here is to loue it in excesse , or to loue the corruption that beareth sway here , which is vnderstood also by the world , 1 Ioh. 2.15 . for this is an enemy to God , and maketh him Gods enemy , that is infected with it .

Touching the place alleaged , Verse . 5. because there is no such sentence to be found , diuers haue coniectured diuersly : some that it is alluded to Numb. 11.29 . where Moses saith to Ioshua , Iuninus paral . Enuiest thou for my sake , some vnto Gen. 6.5 . All the imaginations of mans heart are onely euill continually , as Pareus reporteth ; and some , that these words are to bee referred to those that went before , Th. Aquinas . Gorr●n . the amity of the world is the enmity of God ; for by the words following he proueth this , the spirit that dwelleth in vs , lusteth vnto enuy . For this is as much in effect as if he had said , is an enemy to Gods Spirit , for as much as the Spirit of God is against enuying ; but our owne spirit , which is worldly , is carryed to enuy . And then the Scripture alleaged is brought to this purpose , as if he had said ; Thinke yee that the holy Scripture doth in vaine disswade from the loue of the world , for in this kinde it speaketh , Deut. 7.3 . Thou shalt make no leagues with them , and Rom. 12.2 . Bee not conformed to this world . Faber . Stap. Gagneus . Some referre this saying to Exod. 20. I the Lord thy God am a ielous God , the Spirit of God that dwelleth in you , enuieth that ye should be ioined to any other but vnto himselfe , seeing he doth offer more grace than any other vnto vs ; as it followeth , but he giueth more grace , &c. the world giueth nothing of worth , but taketh away , but God giueth his holy Spirit and Son vnto vs here , Piscator . and life euerlasting hereafter . Some vnderstanding the Spirit of God that dwelleth in vs also , doe yet referre it vnto Numb. 11.29 . reading it interrogatiuely , doth it lust vnto enuy ? as if he should say it doth not , for it did not in Moses , when Eldad and Medad prophecied in the Host , Pareus . for he forbad it vnto Ioshuah , or else vnto Exod. 25.8 . ch. 29.45 . Ier. 7.3 . I will dwell in the midst of the children of Israel , rendring the sense thus , the spirit that is often said to dwell in vs , lusteth against , that is , hareth and carrieth vs against enuy ; Of all these expositions it is hard to say , which is to be preferred , and the place must needs be confessed to bee most intricate . But that exposition , whereby it is said , that the Spirit of God is here meant , though it be most commonly imbraced , seemeth to me to be most improbable , because he , that is , God , who offereth more grace , vers. 6. is opposed to the spirit here spoken of , for an aduersatiue particle but is vsed , as if he should haue spoken of two contraries ; thus is our spirit inclined , but God prescribeth otherwise . Againe , it were a strange speech to say , that the spirit lusteth to enuy , if the meaning were , is iealous , as Faber rendreth it , seeing enuy is the corruption so much in this Epistle impugned , and therefore , if he would haue spoken a word , which should carry a good sense , he would haue chosen some other , and not haue vsed this , which was neuer yet taken but in an ill sense . And to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Pareus doth , vnto by against is as strange , neither doe the next words currantly follow any of both these expositions , for so it should rather haue beene therefore , or for he giueth more grace , I preferre therefore that exposition which interpreteth the spirit that dwelleth in vs , of that spirit which all men haue in common , the spirit of naturall life ; for euery man that liueth , liueth by a spirit , which is the soule ; for when this departeth out of the body , the spirit is said to goe to God that gaue it , Eccl. 12. ● . and this is called the spirit of the world , and as it is now corrupt , since the fall of Adam , is opposed to Gods Spirit , 1 Cor. 2.12 . By the spirit then dwelling in vs , I vnderstand our naturall corruption , which is vsually set forth by the name of a spirit ; as for example , that corruption , whereby we are vnfaithfull and doe not beleeue , is called The spirit of bondage , Rom. 8.15 . That , whereby men haue beene carried away to idolatry , is called The spirit of whoredome , Hos. 4.12 . That , whereby men are blinded to goe on in sinne , without looking at the danger , is called The spirit of a deepe sleepe , Esay 29.10 . And this corruption is said to dwell in vs , euen when we are regenerate , Rom. 7.20 . And in regard that it is an infection in the soule and spirit , sometime a man infected herewith , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 2.14 . naturall from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying the soule ; and because he is carried hereby to carnall things , and it vttereth it selfe by the fleshly members of the body , sometime he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , carnall , as 1 Cor. 3.41 . And if we vnderstand by the spirit dwelling in vs this corruption , we shall easily finde out the Scripture , where thus much in effect is set forth , though not in the same words , viz. Gal. 5.17 . for there is shewed , how the flesh lusteth against the spirit , and vnto what this lusting tendeth , when hee enumerateth the particular fruits thereof , and amongst the rest enuy and strife . And being thus vnderstood , all things agree here most notably . For it is as if hee should haue said , Hereby it appeareth , that to bee linked vnto the world , by being like affected , as the men of the world are , is to be shaken off from God , as being in enmity with him , because the corruption whereby the world is carried , as by their spirit , here therefore called The spirit dwelling in vs , lusteth vnto enuy , fighting and striuing to bee most eminent , and in highest place : but God inclineth the contrary way , viz. to humility by promising grace to the humble , and threatning the proud , that out of their pride breake out into such vnchristian brabbles and stirres . This sentence , He resisteth the proud and giueth grace to the humble , is taken out of Prouerbs 3.34 . where though the words be a little different in the Hebrew , yet according to the Septuagints , they are the very same here alleaged .

Resist the Deuill and he will flie from you ; Verse 7. this resistance is made by Faith , 1 Pet. 5.8 . and by other parts of the spirituall Armature , Ephes. 6.12 . But it is not to be thought , that hee will for euer be gone , when he is thus resisted , for he will returne againe and make new assaults , but hee must alwaies bee thus resisted , Vers. 8. and so we shall preuaile against him . Draw neere to God ; this is , by reformation of our hearts and liues , as is immediatly expressed , and by lamenting our sinnes past , vers. 9.

Speake not one against another , Vers. 11. hee that speaketh against a brother and iudgeth him , speaketh against the Law , &c. Hauing exhorted to a course of reconciliation to God , he now intreateth of vnity amongst themselues , and forbearing one to detract from another , or to impeach another wrongfully . Hee that doth thus , Leu. 19.16 . speaketh against the Law , because in the Law it is forbidden to goe about as a Tale-bearer against a mans neighbour , and in carrying himselfe herein , as contemptuous of the Law he taketh vpon him , as it were , as a Iudge ouer the Law , so farre is he from submitting to the obedience thereof , whereas indeed there is but one Iudge , namely God , whose Office , whilst he thus vsurpeth , hee may iustly feare a future condemnation by him . And in this exposition all Interpreters generally doe agree .

Note , Note . that to be wedded to our owne wills and waies is to be at enmity with God , for so much as our waies and Gods waies are diametrically contrary the one to the other ; our spirit , as the spirit of the world generally doth , carrieth vs to enuy and all euill affections , but God would faine draw vs to humility . Wherefore let vs renounce our owne wills and lusts , and hearken to the Lord , that we may haue his loue , and not continue in enmity with him , the heat of whose anger all the world is not able to beare .

Note againe , Note . that there is no pacification to bee had with God , without reformation from our euill waies . We must draw neare vnto him , that he may draw neere vnto vs , as the Prodigall did , Luk. 15. For God is euery where ( saith Augustine ) and therefore we draw neere vnto him , not by places , August . Deus vbique est , cui non locis , sed moribus appr●pinquamus . but by manners . We must bee humble , and weepe , and lament for our sinnes , whereas we haue before laughed and been merry in committing them .

Note againe , that to be conuerted to the Lord , Note . is to resist the Deuill , with whom a man is as long as he remaineth in his sinnes : neither is he such a formidable enemy , that wee should feare for his great power to encounter with him ; for being resisted , he flieth away .

Note lastly , Note . that how poore and contemptible soeuer any Neighbour is , yet we are to feare to speake against him , and to vilifie and disgrace him , because this is to vsurpe not ouer a poore man , and one neglected by vs , but ouer the Law , as if we were Gods ; that God the great Iudge of all will neuer endure , seeing the Law commeth from him , and hee will bee reuenged vpon all contempt offered against his owne Law .

Touching that which followeth in this Chapter , vers. 13 , Vers. 13. Th. Aquma . it agreeth well to the matter in hand , which is against the eager seeking after worldly things with enuying and much strife . For if the shortnesse and vncertainty of this life were considered , it would coole our heat this way , seeing it is most vaine to trouble our selues so much about that which we cannot not tell whether wee shall enioy a day longer or no. And therefore this rebuke is fitly added here , that they did behaue themselues so , as if they had the power of their owne liues , the frailty of this life being notably set forth , and now that they know to doe well , Gregor. Vbi maius est donum s●ientiae , ibi transgressor maiori subiacet ●uq●e . if they doe it not , he saith , it is sinne , that is , the greater sinne and more damnable , according to Gregory . who saith , Where greater knowledge is giuen , there the offender is subiect to a greater punishment , because knowledge is by him contemned , Luk. 12. Ioh. 15.22 .

CHAP. V.

HAuing spoken against wrangling and quarrelling about worldly things in the former Chapter , perswading to humility and to mortification to the world ; considering how that we are in Gods hand from day to day , being of a most fraile and vncertaine life : Here by a new argument taken from the dangers hanging ouer their heads he terrifieth the rich worldlings , that by any oppression and wronging of the poore seeke to inrich themselues , regarding nothing , but like sensuall belly-gods , to liue in pleasure and to pamper their bodies , vnto vers. 7. where he exhorteth the poore to patience , whatsoeuer they suffer in this world by the hands of oppressors , vnto vers. 1● . where because men in misery are wont to fall a cursing and swearing , he giueth a caueat against this , shewing the right way of comfort , vers. 13. viz. to flie to prayer and confession of our sinnes to such as be of great power in the Court of Heauen , vnto vers. 17. and to proue that there are such , he instanceth in the example of Elias , and so concludeth with this notice giuing them , that if any were a meanes of the conuersion of another that was our of the way , he should be reputed the sauiour of his soule , vers. 20. that the Presbyters might the more earnestly pray for sinfull men in the time of their misery , that they may be conuerted and forgiuen , when they should craue their helpe herein , as before hee directed , vers. 14.

All things here are easie to be vnderstood , but only vers. 9. where he biddeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Grudge not , in our translation , Ne ingemiscatis , in the vulgar Latine ; that is , sigh not being streightened by these oppressions , the meaning is , Th. Aquinas . doe not murmure as they that thinke themselues vniustly dealt withall , neuer looking at the iust Iudge , who will soone rectifie all wrongs done , for the Iudge is at hand . Pareus . But some apply it rather to such as doe wrong and so cause sighings , but the first is more kindly , and agreeth better with the persons here comforted , who are the oppressed by manifold iniuries .

IAMES Chapter 5. Verse 14.

Is any man sicke amongst you ? let him send for the Elders of the Church , and let them pray for him , anointing him with oile in the Name of the Lord , &c.

VNto other afflictions by oppressions and persecutions , Mayer . here is adioyned something concerning afflictions by some great and grieuous sicknesse , for it is nto to be vnderstood , that vpon euery affliction by sicknesse this course should be taken . The doubts occurring here are ; First , who be the Elders of the Church here mentioned . Secondly , whether it be still necessary to anoint the sicke with oile . Thirdly , what confession of sinnes is required , and to whom it ought to be made .

Touching the first , Tho. Aquinas . Presbyters ( saith Tho. Aquin. and Gorran , and other Papals ) are such as haue power to minister a Sacrament , as being in holy orders , and amongst them the grauest and holiest , and therefore they are set forth by a name , signifying Elders ; for such as are young , and not so learned and sufficient , are not to be sent to , lest the cause being opened vnto them , the Patient receiue some hurtfull counsell : For the worthinesse of the person , say they , auaileth much to make this Sacrament of anointing the more effectuall ; seeing it is administred with Prayer , and so , the more worthy hee is that prayeth , of the more force shall his Prayers be to doe the sicke Patient good .

Touching the second , they teach likewise , that Extreme Vnction is a Sacrament necessary to bee applied vnto the sicke euen to this day , and therefore they haue their Oile consecrated by the Bishop , and herewith they anoint the Organs of the fiue senses , Per istam sanctis . vnctionem , & pijssimam suam miscricordiam indulgeat tibi Deus quicquid peccati per visum , auditum , &c. Quest. 3. vsing these words : By this most holy anointing , and by his most godly mercy , God forgiue thee whatsoeuer offence thou hast committed by seeing , hearing , smelling , touching , or tasting . Then they anoint the reines , as the seat of lust ; and the feet , as hauing a progressiue force . And being thus vsed , they hold it effectuall to deliuer the soule from sinne , and the body from sicknesse .

Touching the third , they likewise teach , that it is necessary to saluation for a man to confesse his sinnes to the Priest , that at his hands he may receiue absolution : and it was decreed in the Lateran Councell , Concil. Lateran . ca● . an. 1321. that this should bee done once euery yeere by all that haue attained to yeeres of discretion , and then they ought to confesse all their sinnes , and especially before the comming to the Eucharist . Hitherto popish Writers .

Ours hold , that the name of Elders was giuen to some for their prudence and ability to gouerne : for in age there is wisdome and experience that youth wanteth ; wherefore Gouernours were in the old Testament commonly called by the name of Elders , as the 70. Elders that were appointed with Moses to gouerne the people . And the same name is continued in the new Testament , of such as were set vp to gouerne in Christian Congregations , whereof there were diuers in euery Congregation , who were ioyned to those that had the dispensation of the Word and Sacraments committed vnto them . Caluin . 1 Tim. 5.17 . Flacius Illir . And this they gather from 1 Tim. 5.17 . where it is said , The Elders that rule well , are worthy of double honour , especially such as labour in the Word and Doctrine . Howsoeuer this order of gouerning by other Elders ioyned with Ministers , was broken off long agoe through the pride of Priests , who desired to haue all Church-gouernment in their hands onely , as Caluin saith Ambrose complaineth . But the word Presbyteri , Elders , and Priests , are promiscuously vsed amongst the Fathers euery where in their writings ; so that howsoeuer it was at the first , in the daies of the most ancient Fathers that haue written , there were no Elders of the Church known but Priests . As amongst the Iewes the Gouernours were called Elders ; so amongst the Romans Senatours had their name à senectute , because they were commonly wise and ancient men . By Elders here that must be sent for in the time of sicknesse , I vnderstand the Ministers of Gods word , whereof there were commonly two in a congregation at the least .

As for the anointing with oyle , the ground of this was the Apostles anointing of the sicke , and so healing them , mentioned Mark. 6.13 . neither was this a gift common to all Elders , but to some , for all had not the gift of healing . 1 Cor. 12.30 .

This anointing held as long as those extraordinary gifts , but then it was not vsed any more till that Innocent 1. instituted it anew an. 402. as Sigebertus reporteth . After that it was againe vsed , not only by Priests vnto the sicke , but by all other Christians , as the words of the same Innocent are ; It is lawfull , Innocent . epist. 1. ad Decentium cap. 8. not onely for the Priests , but for all Christians , to anoint with the Chrisme made by the Bishop . Alcuinus also teacheth the same , de diuin. officijs cap. 40. ann. 750. And Beda , who also thought that it was to be applied to the weake in faith , Beda in Luc. 9. as well as to the weake in body . If it be demanded then whether we by omitting this Ceremony about the sicke do not transgresse against an Apostolical ordinance , or whether the practice of the Church of Rome is not rather herein to be commended ? I answer , that seeing it was to heale the sicke immediatly , as other signes and wonders were then done by an extraordinary power of the spirit , for the confirmation of the Gospell amongst vnbeleeuers , and this vertue ceased long agoe ; it were but a vaine thing for vs to vse this anointing still , being now but a bare Ceremony without operation . And for the practice of the Church of Rome at this day , their anointing is farre differing from that in the Apostles daies . For first , common oyle was then vsed , but now oyle consecrated by the Bishop , with breathing vpon it , mumbling ouer it , and exorcising , being saluted nine times with the bending of the knee , and with saying thrice , Aue sanctum Oleum , thrice Aue sanctum Chrisma , and thrice Aue sanctum Balsamum . 2. Then the parts affected only were anointed , the dumbe had oyle put into his mouth , the deafe into his eares , Gregor. Turon . Franc. hist. lib. 6. cap. 7. &c. as Gregor. Turonensis reporteth : but now the eyes , the eares , the nostrils , the mouth , and the hands are anointed , &c. 3. Then anointing was vsed to cure the bodily disease , of which they that were sicke , were presently healed : but now it is vsed , when men are ready to depart out of this life , without any such effect . 4. If anointing were anciently applied for a spirituall good , it was but for a signe onely , it being held , that all the good came by prayer vnto the sick , as Victor a a Victor Antioch . in Mark . 6. Oleum quod in sancta vnctione adhibetur , & Dei misericordiam , & m●rbi sanationem , & cordis illuminationem denotat . Dici tamen potest , orationem hec omnia efficere , oleum autem corum omnium quae siunt externum tantum symbolum esse . Antiochenus speaketh . The oyle that is vsed setteth forth both the mercy of God , the healing of the disease , and the illumination of the minde : yet it is prayer that doth all these , and the anointing is but an outward symbole hereof only .

But now anointing is vsed for the remission of sinnes , and to procure happinesse to him that is ready to depart out of this life ; yet there is some difference amongst them that hold this . Lombard saith , that onely veniall sinnes are done away by Extreme Vnction . Bellarmine b b Bell. li. 1. de extrem . vnctione , cap. 8. that the remainders euen of mortall sinnes , which are vnknowne , are hereby remitted . Now , although the forgiuing of sinnes is here mentioned , yet it is not attributed to the anointing , but because sinne is the cause of all sufferings , & sin remaining , there is no hope of being healed , therefore as our Sauiour Christ , when he would comfort the palsie man , in respect of the healing of his disease , hee biddeth him , Be of good comfort , thy sins are forgiuen thee ; so here to shew that they should be healed , he saith , If he hath committed sin , it shall be forgiuen him . And this is obtained by hearty and penitent prayer , which now wee ought to make our refuge , without this vaine Ceremony so long agoe iustly left , but resumed againe , as superstition began to inuade the Christian world . Our onely meanes of helpe now is with the leprous man to pray , Lord if thou wilt thou canst make me cleane , though in S. Iames his time , whilst a miraculous sanation did follow anointing in the name of the Lord , it was well appointed to be vsed . And if any scruple shall arise , as Bellarmine obiecteth , then during that time no Christians died of any sicknesse , if all were healed that were anointed , and this was vsed vnto all according to the direction of this place : I answer , by the like reason none should haue died all the time that Christ went about doing of miracles , and healing euery disease . It is therefore to be vnderstood , that God by his prouidence disposed it so , as that all did not fly to these meanes , but such onely as hee had appointed to be healed ; or such Elders as had the gift of healing went not but onely to them , and at such times as by his spirit they were directed to goe .

Touching confession of sins to the Priest , we hold , that there is no ground for it here , to proue that it ought yeerely to be vsed , or vpon necessity to the Priest in the time of sicknesse , but onely that he being acquainted with the state of the sicke , may the better commend his case vnto the Lord in prayer , and minister fitting instructions vnto him : for so saith Perkins , Perk. de monst . problem . sub titulo Confes . sacrament . Pareus in Iac. 5. Faber . Stapul . the Ancients counselled confessing to the Priest , as a commodious and profitable meane to reape comfort . And Pareus comming to set downe the true meaning of this place , saith ; The Apostle hauing commanded the sicke to send for the Elders , and to poure out into their bosome their necessities and sinnes , not that they might absolue them , but pray for them , hee doth extend this doctrine now to all the faithfull , commanding them to confesse one vnto another , and to pray for one another , as their present case and necessity did require . He granteth also , that it may be vnderstood more restrainedly of confessing how we haue iniuried one another , for pacification , when offence hath beene giuen , but he preferreth rather the other . Lyra , and Beda , and others , Lyra. Beda . teach out of this place a necessity of confessing to the Priest , by whose hands as men were wont to offer their sacrifices , so by them now they should seeke to be commended in prayer . Tho. Aquinas saith , Tho. Aquinas . that vnder the old Testament it was sufficient to confesse to God onely ; but now since God became man , confession must bee made both to God , and to man , who is Gods Vicar in spirituall things . And this is intimated , when Christ biddeth the leprous man goe shew himselfe to the Priest , Luke 17. because sinne is the leprosie of the soule ; and when he gaue to Peter the keyes of the kingdome of heauen , and to the rest of the Apostles , and said , Whose sinnes ye remit , they are remitted . But that neither this place , nor any other in all the holy Scriptures was thought anciently to impose any such necessity of confessing to the Priest , is plaine , because in the Greeke Church confession hauing beene formerly in vse , Histor. tripart. lib. 9. cap. 35. was abolished an. 396. for whoredome , which a certaine Deacon committed with a Noble woman , vnder the colour of this priuate confession . And since that time it was neuer vsed againe in the Greeke Churches vnto this day . Neither was it any where required , till about an. 800. at what time Alcuinus is the first that maketh mention of it , as necessary . And Cubilonense Concil. 2. cap. 32. And Concil. Moguntin . cap. 26. in the time of Gregory 4. the one requiring a full confession , the other a pure confession to be made by the sicke . But it was first decreed Concil. Lateran . about an. 1200. in the time of Pope Innocent 3. And now confessions are made otherwise than in times past , viz. that the Priest hauing taken them may absolue the offenders , & direct them to a course of satisfaction for their sins . To conclude this point , it is certaine , that the Popish auricular confession is not directed to here , and diuers of them confesse , that it is vncertain by what authority it is required that men should thus confesse . In the a a Glos . de paenit . dist. 5. c. 1. Melius dicitur , eam institutam suisse à quadam vniuersalis Ecclesiae traditione potius quàm ex noui vel vet. testamenti authoritate . Glosse it is said , It is better to hold that it was instituted rather out of the tradition of the Church , than by the authority of the old or new Testament . Scotus in Sent. 4. distinct. 17. saith , that either it was ordained by Christ giuing order hereabout to the Apostles , or else it was appointed by the Apostles without all Scripture , onely by word of mouth . Rhenanus b b Rhenan . in Tertull . de poenit . Clancularia confessio quantum con●cimus , nata est ex ista exomologes . per vitroneam hominum pietatem . Nec cnim vsquam pr●ceptam olim legim●● . saith , that this priuate confession did arise ( as farre as wee can coniecture ) out of that voluntary confession which godly men were wont to make of their owne accord , for it is no where prescribed that we can reade of . Caietan likewise denieth it to be of Christ , and so to be necessary , Iohn 24. yet it seemeth to me , that in the time of sicknesse it is good and profitable for the sicke to confesse his sinnes freely to the Minister of Gods word , that by him , as by Gods instrument appointed to speake comfort vnto him , in respect of the remission of his sinnes , he may be comforted and confirmed in this regard , and that being well acquainted with his case , hee may the better stirre him vp to repentance , and the more effectually commend his case vnto God in his prayers . For , confesse your sinnes one vnto another , me thinkes , may be better expounded thus , men vnto men , that is , to the Elders , who are of your selues , and are appointed for your comfort both corporall and spirituall : for of such he had spoken before , and it is most to the purpose to interpret this as spoken de issdem , as directing the sicke not onely to send for them , but to confesse vnto them also , that knowing what sinnes in particular trouble their consciences , they may herein pray to God for them , and obtaine pardon . For , expound it of other common Christians , and this absurdity will follow , that they which are lesse able to aduise and to comfort a distressed soule , should haue the sores thereof opened vnto them , they to whom it properly belongeth to apply medicines being neglected .

Againe , they who are most ready to confesse their sinnes to Gods Ministers , are the most penitent , whose consciences are troubled herewith . Others that are neuer pressed with the burthen of their sinnes , either say nothing in this kinde at all , or else their confessions be very generall and sleighty ; so that the practice of such as are best affected , who no doubt are moued hereunto by the spirit of God , sheweth , that it is of God to confesse a mans sinnes to his seruants in the time of sicknesse , and therefore hee doth enable them accordingly to minister comfort to such as from a true penitent heart doe thus , saying , Whose sinnes ye remit , they are remitted .

Confesse thy sinnes then first and chiefly to God , and confesse in time of sicknesse one vnto another , that is , the priuate Christian vnto the faithfull Minister of God , and pray one for another , that is , the Minister for the priuate man , being in extremity through sicknesse , being assured , that as Eliah by prayer preuailed mightily for the common good , so a godly Minister shall preuaile for the releefe and comfort of him that is in distresse . One reckoneth vp nine effects of feruent prayer . Gorran in Iac. 5. 1. It dissolueth bands , Act. 12. 2. It putteth to flight the deuill , Matth. 17. 3. It deliuereth from death , Dan. 13. Susanna prayed , and was deliuered . 4. It preuenteth temptation , Matth. 26. Watch and pray , that ye enter not , &c. 5. It ouercommeth the aduerse powers , Exod. 17. Moses lifting vp his hands , Isra●● preuailed . 6. It purifieth the heart , August . Orationibus mundamur , lectionibus instruimur . 7. It pacifieth Gods anger , Exod. 32. 8. It presenteth our desires 〈◊〉 God , Quasi quaedam persona ad Deum intrat , August . 9. Healeth the sicke .

Note , Note . that the time of sicknesse is specially a time of prayer , Psal. 50.14 . thou must pray much , and desire the prayers of others for thee . All physicke , and diet , and warmth , is nothing without prayer , pray therefore continually , 1 Thes. 5.17 . but specially in the time of sicknesse .

Note againe , Note . that the Minister is a principall man to be sought to in sicknesse , he therefore is with all speed to be sent for , and if there be more neere , send for two or three , that together they may pray for thee . Matth. 18. For , when two of you shall consent together about any thing vpon earth , saith Christ to his Apostles , it shall be done in heauen . Consider what wonders Elias did by praying , and doubt not but that the men of God shall preuaile as well for thee in thine extremity , if it may be for Gods glory , that thou maist be deliuered , otherwise thou must resolue that to be sicke still , and to die too , if God will haue it so , is most for Gods glory , as that mans being blinde , Iohn 9. and Lazarus his dying , Iob. 11. and therefore rest contented .

Note lastly , Note . that sinne is the cause of sicknesse , and confequently of all sufferings , except they be meerely for trialls , as Iobs sufferings were , Lament. 3.27 . 1 King . 8. for when he would shew that healing shall follow vpon faithfull prayer , hee doth it with this addition , and if he hath committed sinne , it shall be forgiuen him , and till sinne be done away , there is no expectation of being healed . Wherefore the chiefe thing to be intended in sicknesse , is to be deliuered from sinne , which is not but by true repentance ; to the furthering whereof it auaileth much to confesse to the Physitian of the soule . If any be healed of their sicknesse , but not of their sinne , it is but a repriuing for a time , that they may come vnder some greater iudgement , according to that , Iohn 5.14 . Goe thy way , sinne no more , lest a worse thing befall thee .

CHAP. 5. VERS. 19.

If any man hath erred from the truth , and one turneth him , let him that hath turned him know , that he saueth a soule from death , &c.

There is some question about the cohering of these words with the former , and some about the sense . Mayer . Touching the coherence : Some say , Tho. Aquin. Gorran . that hauing before exhorted to pray for others in the time of sicknesse , that they may be healed ; here is intimated a further duty to be done , viz. not onely to be sollicitous for a brothers bodily safety , but chiefly for the safety of his soule , by endeuouring to conuert him . Pareus . Piscator . Some without any coherence speake of it , as a proposition of a new duty . I subscribe to the coherence , there being nothing in this Epistle , but deliuered in a method , as I haue shewed in my Analysis .

Touching the sense : Pareus . The. Aquinas . Faber . Occumen . Some by erring from the truth vnderstand onely erring in matter of doctrine , in points concerning the foundation , and some both in doctrine and manners ; neither doe I see any reason why they should be seuered , because either way the soule is endangered . Any errour in manners , that is , walking in the way of any sinne , in dangereth the soule ; for the wages of sinne is death , and he that faileth in one point , Rom. 6.23 . Iames 2.10 . is guilty of all the law . And to erre in matter of doctrine , if it be in the foundation is deadly . The Galathians erring thus , Gal. 1.6 . are spoken of as departed to another Gospell , when they erred onely in the point of iustification by workes . If any man erred in the matter of circumcision , vsing it now vnder the Gospell , Gal 5.1 . 2 Thes. 2.11 . he is pronounced to be such as that Christ shall not profit him . And to beleeue lyes is set forth as the way of destruction , to which disobedient persons are in iudgement giuen ouer . Iohn 17.17 . It is the truth that sanctifieth and saueth , and therefore errout must needs corrupt and destroy . But euery errour doth not bring a man into this danger : for hee that holdeth the foundation shall be saued , though he buildeth hay or stubble . 1 Cor. 3.12 . And to erre in a point fundamentall destroyeth not , where there is a minde willing to learne the truth , but yet for want of meanes or time , the perfect knowledge hereof is not attained vnto , as was the case of the Apostles , Acts 1.6 . who thought , till the resurrection of Christ , that by the exercising of outward regall power , hee would saue his people , and confound his enemies .

Touching the words following , Hee saueth a soule from death , Parens . and hideth a multitude of sinnes : Some apply both these to the person conuerted ; the first in respect of God , hee saueth him from death , to which God would haue adiudged him for euer , if he had continued still in his sinne : and the second in respect of men , who now that he is turned , absolue him from all his sinnes , and make account of him , as if he had not erred at all . And all this he doth that conuerteth another , not by the merit of any thing that he can doe , but because vnder God he is an instrument of bringing him into the right way , which is the way to escape death , Faber Stapul . and the danger of sinne . Some apply the first of these to him that erred , and the other to him by whose meanes he is conuerted ; or both alike vnto him that is conuerted , or that conuerteth : for God doth so accept of this so excellent a worke , as that hee will therefore saue him that conuerteth also . Beda . And therefore some reade it , animam suam , his owne soule . I subscribe vnto the first , that by the soule saued , is to be vnderstood , the soule of him that erred onely , for this is most agreeable to the speech , the subiect whereof ( as being before in the way of death ) is the sinner whom one conuerteth , not the conuerter , who is commonly supposed to bee in the state of saluation before . And hee hideth his sinnes , according to the phrase borrowed , Prou. 10.12 . because when a man is conuerted , all his former sinnes are hidden vnder the couert of his new life , The. Aquinas . he is now before God , as if hee had no sinne , Psal. 32.1 . And to this also Pareus assenteth , that the conuert hath no sinne imputed vnto him , now that by his conuersion hee is in Christ . Before men I cannot see how it should so much auaile to haue ones sinnes hidden , as to mention that to set forth hereby the excellency of this worke of conuersion .

Note , Note . that a man in errour , or in sinne , is out of the way of life , and in the way of death : yea , he that is deceiued onely with errour in fundamentals , is in a damnable estate , though his life be otherwise vnblamable , and full of good workes . Let the seduced Papist then consider this , and tremble to goe on in his errours .

Note againe , Note . that although there be sinne euen in those that are conuerted , yet no sinne appeareth , all is couered , and cast behinde Gods backe , he looketh now only vpon the studie & care which they haue to doe his will , this comming betweene his sight and their old sinnes , whereas the impenitent and vnconuerted is full of sinne , blemishing and deforming him in the sight of God , so that he is all vgly and vile in his eyes , as any lothsome leaper is in ours ; which should make a wicked man out of loue with himselfe , and to turne from this estate , seeing howsoeuer he thinketh that he hath but such or such a sin to answer for , the truth is , that he hath a multitude of sins , Faber , pelagus peccatorum . yea , a sea of sinnes , as one speaketh .

Note lastly , Note . because Prou. 10.12 . from whence this is taken , it is said , Loue couereth a multitude of sinnes , that in loue we ought to endeuour all that possibly we can , one to conuert another from sinne . The excellency of the worke here mentioned should pricke vs forward to this most Christian dutie , and the loue of our brother should constraine vs vnto it , 1 Cor. 13. seeing if we be without loue , we are without all substance .

THE FIRST CATHOLIKE EPISTLE OF THE APOSTLE PETER .

THis Epistle is held by some to haue beene written before that of Iames , as by Pareus : Baron . Annal. tom. 1. and Baronius saith , that it was written at Rome An. Dom. 45. when Marke was there with him , whose salutations he sendeth . And his second Epistle an. 68. when Peter was now neere vnto his end , as is intimated 2 Pet. 1.14 . If this were written so soone , it was before all the Epistles of Paul , the first written of which was the first to the Thessalonians , which came forth an . 52. Others thinke that these Epistles were put out according to their order , as Lyra , Iames writing first , Lyra. and then Peter , Augustine speaketh of all these smaller Epistles , as written after Pauls Epistles , wherein Faith iustifying without Workes , had beene so much set forth ; vpon which some gathered , that good workes were not necessary to saluation : August . tem. 4. de fid. & opere . c. 14. and therefore both Iames , Peter , Iohn , and Iude , doe mightily vrge Workes , affirming Faith without Workes to be vnprofitable . Thus I haue related what I finde touching the time of this Epistle , and the rest , but as I said before vpon that of Iames. This dispute is not much materiall , but either because Iames his Epistle was first written ; or because to the Iewes , who were Gods first people , it is placed first . And this of Peter after , because to such , as being Gentiles became first Iewes , and then were conuerted to the faith of Christ , Hugo Card. as Hugo Cardinalis coniectureth ; and after Peters , the Epistles of Iohn , because they were written to the Gentiles conuerted to Christianity . Touching this , it was neuer doubted of to be Canonicall , yea , it hath beene alwaies accounted a most excellent Epistle , and worthy to be written in letters of gold : for Boniface the Bishop of Rome , Baron . ●om. 9. annal. that was a Martyr , as Baronius faith , desired by his Letters of Eadburga an Abbesse , and kinswoman to the King of Kent , to send him the Epistles of Peter , written in letters of gold .

The maine scope of this Epistle is to comfort , and to confirme in sufferings for the Gospels sake . And therefore after the scattered Christians named , to whom he writeth verse 1. hee comforteth them first by setting forth their estate , Elect according to the fore-knowledge of God , &c. vers. 2 , 3 , 4 , 5.2 . the benefit of afflictions , the praise of God , and the saluation of their soules , vers. 6 , 7 , 8 , 9. And confirmeth them touching this saluation to be attained in a Christian profession , from the ancient prophesies set forth in the holy Scriptures , wherein thus much is declared , vers. 10 , 11 , 12. Making vse of this consolation to stirre vp to holinesse and righteousnesse , vers. 13 , 14 , 15 , 16 , 17. Which that it might be the more effectuall , there is a commemoration made , by what a price wee are redeemed to this excellent estate , vers. 18 , 19 , 20 , 21 , 22. And what is the instrument of our being begotten again hereunto , viz. the word of God , which is not as flesh , which fadeth like grasse , but endureth for euer , vers. 23 , 24 , 25. And hauing spoken of this being borne againe , hee vrgeth them , as now borne babes to desire the milke of the Word , &c. Chap. 2. Wherein , as in the rest , how things cohere together , we shall see when we come to handle them in order .

CHAP. I.
1 PETER Chapter 1. Verse 1.

To the strangers scattered thorow Pontus , Galatia , Cappadocia , Asia , and Bythinia . Vers. 2 Elect according to the fore knowledge of God the Father , in the sanctification of the spirit , vnto obedience and sprinkling of the bloud of Iesus Christ , &c.

THe Countries here mentioned are all towards the East , and are large , Luther in 1 Pet. 1. being now vnder the Dominion of the Turke . Pontus is a great Countrey neere to the Sea . Cappadocia is next vnto it , for their borders ioyne together . Galatia is seated behinde these . Asia and Bythinia before . Strangers he calleth the Christians there , because although they were Gentiles inhabiting in those parts , yet they were strangers from the Common-wealth of Israel by their originall , and in this respect are said to be strangers , though being conuerted , they ioyned with the Iewes that were Christians , and became one people , According to the fore-knowledge of God the Father . This is the cause of our election , Gods preordaining of vs , and not any free will in vs . In the sanctification of the spirit , that is that we might be holy and spirituall , which holinesse flowing from election is the onely true holinesse : opposed here to the many kinds of externall sanctification , which the Iewes had vnto the obedience and sprinkling , &c. that is , then haue we part in this sanctification , and are truly Saints , when we obey the word of Christ in beleeuing in his name , being thus sprinkled with his bloud : for this which is here spoken in other words , is no more but what S. Paul saith , We are saued by faith , for this maketh vs obedient and subiect vnto Christ . So that to obey the word of God , to be subiect to Christ , to be sprinkled with his bloud , and to beleeue , is all one . The phrase of sprinkling is borrowed from Psal. 51. being an allusion to the sprinkling of the Tabernacle , Exod. 24. and of all the people with the bloud of Goats vsed by Moses .

The questions of this place are first touching the Countries mentioned . Mayer . They were all of Asia , by Asia being meant Asia the lesser , Th. Aquinas . according to Tho. Aquinas ; for both Asia the lesser , and all the other here named , lie in Asia the greater , Acts 2. Pontus , Asia , and Cappadocia , are named , as out of which there were some present , when Peter preached after the comming downe of the Holy Ghost : and it is likely that Galatia and Bythinia yeelded him some hearers also , though there for breuities sake omitted . It is likely , that by them being at that Sermon conuerted , other neighbour places came to vnderstand of the Gospell ; and because this our Apostle was the beginner of so good a worke amongst them , he wrote vnto them now altogether , to instruct , confirme , and comfort them more .

Touching the name giuen vnto them , strangers ; Some will haue them to be such as were Proselytes first , Glos . ord. Lorinus . Tho. Aquinas . Faber Stapul . and after by the hearing of the Gospell conuerted to the Christian Religion . Some , both Iewes scattered in these Countries , because verse 18. mention is made of vaine conuersation , according to the tradition of their fathers , because the Iewes were led much by traditions ; and Gentiles imbracing the faith , Beza , Piscator . because ch. 2.9 , 10. they are said to be called out of darknesse into light , and to be made a people of no people ; and some Iewes onely . But the reason of Luther seemeth best vnto mee , that they are called strangers , Acts 2.10 . because no Israelites , as wee reade of Romane strangers , such as dwelt in Rome , but were no Citizens of Rome . And it is most probable , that they had beene Proselytes in times past , and so such as for religions sake dwelt at Ierusalem , but being turned Christians when persecution was raised , Acts 8. the whole Church being scattered , it is likely that they were dispersed into these Countries . Aug. tractat . de sobrietate . Augustine speaking of these Epistles , saith that Peter wrote two Epistles to the Gentiles . Fabers reason , that by strangers both Iewes and Gentiles are to be vnderstood , is weake , seeing a vaine conuersation vsed by tradition of Fathers , may as well agree to the Gentiles , as to Pharisaicall Iewes , Hieron . descript. cc●●s . A●hanas . Syno●si Oecum . and the other place , chap. 2.9 , 10. doth certainly set forth Gentiles , neither are the Iewes any where called strangers ; yet some vnderstand the conuerted Iewes onely .

Touching these words , In the sanctification of the spirit , and to obedience , Oecumen . in 1 Pet. and sprinkling of Christs bloud ; Some referre all this , according to the fore-knowledge of God the Father in the sanctification of the spirit , &c. vnto Peter an Apostle , holding that the other words , To the elect strangers in Pontus , &c. came in by a Parenthesis . And he called himselfe an Apostle , according to the fore-knowledge of God the Father , to shew that though in time he were after the Prophets , yet in Gods decree he was not . And he saith that he was an Apostle , in the sanctification of the spirit , that is , to segregate the beleeuing amongst the Gentiles from other heathen people by the spirit , sanctifying them to the obedience of the Gospell , and to the purging of their sinnes by his bloud , and to the making of them willing to haue their bloud shed for his sake , which is also intimated here . And whereas we reade it Pontus and Galatia , he readeth Galatia of Pontus , holding that it is so set forth to distinguish this Galatia from that in France . Hitherto Oecumenius . But I follow rather the common streame , referring these words vnto the elect strangers .

Note , Note . that we haue not attained to the Christian profession by the liberty of our owne will , but it is of God , who did long before euen from eternity know vs , and appoint that his holy Gospell should be professed amongst vs .

Note againe , Note . that holinesse and obedience vnto God are most necessary for all Christian people , neither doe any come to the sprinkling of Christs bloud , but in holinesse and righteousnesse . The true Christian is elect in the sanctification of the spirit , &c. and therefore it is as vaine for prophane men to looke to be blessed by the Gospell , as for Esau to looke for the blessing of his Father Isaac , when he had prophanely contemned his birth-right . As for the Verses following vnto the 10. they are easie to be vnderstood . Vers. 3. he calleth the hope vnto which we are begotten , a liuely hope , because we doe not hope for things that perish , which are dead things , as it were , Tho. Aquin● but for euerlasting life , and our hope is liuely , and not as presumption , where the life and power of grace is wanting ; and the life that we hope to rise vnto is by the resurrection of Iesus Christ , for his arising againe giueth vs this hope , that we shall rise also , vers. 8. He calleth their ioy wherewith they reioyce vnspeakable and glorious . Aug. tract. 86. in Iohan. Augustine mentioning this place , readeth it , quem cùm videritis exultabitis gandio memorabili & honorato ; and the vulgar Latine , With ioy vnspeakable and glorified , which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well beare . Thomas Aquinas followeth Augustine in the future tense ; but if it bee in the present , as the word is , or in the future , it is all one , for that ioy which shall be vnspeakably glorious is now begunne in the faithfull before they see it .

CHAP. 1. VER. 10 , 11 , 12.

Concerning which saluation the Prophets enquired and searched , who prophesied of the grace giuen vnto vs . Vers. 11. Searching what , or what manner of time the Spirit of Christ that was in them , did signifie , &c.

Because he had spoken of the saluation of the soule , Oecumen . in 1 Pet. 1. a thing not heard of almost in times past , hee bringeth in the Prophets , that long agoe made search about it . Daniel for his inquiring was called a man of desires . They searched , what time , that is , the time to come at the end of the world , and what manner of time , that is , the time after many captiuities , wherein they might be fit to receiue the mystery of the Gospell . The Spirit signified the Passions of Christ , by Esay 53. and Ieremy 11. and the glory to follow , Hos. 6. We shall rise againe the third day , and liue in his sight . And these things , hee saith , were reuealed vnto them , not for themselues , but for vs , that they might not set light by them or neglect them being now preached . For if the Prophets tooke paines to search into them and to set them forth , not for their owne , but for the benefit of posterity , it were a most vnworthy part for posterity to neglect their labours herein . The which things the Angels desire to behold , that is , before they were accomplished , they desired to see them fulfilled , and therefore reioyced and fung at their accomplishment , Glory to God on high , &c.

The doubts of this place are first , Mayer . Whether the Prophets attained to the foreknowledge of things to come by searching or studying , because , he saith , they searched into these things , and so prophesied of them .

Answ. It was by inspiration doubtlesse , that they prophesied , which was the immediate illumination of the Spirit , but they first prayed and desired to be herein inlightened , as wee reade that Daniel did , Dan. 10.11 . and Esdras , and the faithfull assembled , Acts 1. There is also a search by comparing Scriptures together and by arguing , Note . Dan. 9. This commendeth studying and praying to be inlightened in the mysteries of saluation to those that desire to know them . Chrysostome affirmeth , that where diligence is wanting in man , Chrys. Hom. 31. in Gen. God will not from aboue inlighten the minde in the knowledge of his truth .

Secondly , What is meant by the grace reuealed vnto them , of which they prophesied ?

Ans. It was the grace of the redemption of man by Christ , his Incarnation , Death , Resurrection and Glory that followed , as is partly more expressed , vers. 11.

Thirdly , What is meant by the spirit speaking in the Prophets of Christs Passions and following glory , and where these things are spoken of , and whether after that they were inspired to speake of these things , they were still to seeke touching the time , and what is meant by what , and what manner of time ?

Ans. Some say , Glos . Ord. That by the Spirit of Christ the Angels that came and declared things to the Prophets are set forth . Some , either the Angels or the holy Ghost . Beda . Hugo . But the truest and most generally receiued is , that the holy Ghost is here meant , who is peculiarly called the Spirit of Christ , Oecumen . Tho. Aquin. &c. because he dwelt in him , as hee was Man , and proceeded from him , as God . Oecumenius sheweth the Trinity here , the Spirit of Christ ; here Christ is set forth to be God , and the third person of the Trinity , the Spirit , is mentioned ; and vers. 12. where hee is said to be sent from Heauen , the Father is set forth . Touching the places where Christs Passions are spoken of , looke backe to Occumenius , and there are many more which are easie to be found out . For both Christ vrged the Iewes to reade Moses , Ioh. 5.39 . Luk. 24.25 . speaking of him , and instructed the two Disciples going to Emmaus , out of Moses and the Prophets : see 1 Cor. 15.4 . Act. 3.24 . Act. 10.43 . Rom. 1.1 . Touching the time when Christ should come , all the Prophets that prophesied of Christ vnderstood it not , either when it should bee , or in what manner of state the common wealth of the Iewes should then be , whether in peace or warre , in liberty or captiuity : some knew it as it seemeth , Dan. 9.24 . Iaacob , Gen. 49.10 . Esa. 2.4 . Mic. 4.1 . and others by searching and disceptation might attaine to the knowledge of it also . Lib. 3. Generat . Adae , c 8. Gen. 3. Arias Montanus saith , that the first occasion of this search was the Promise , that the feed of the woman should breake the Serpents head . Therefore Eue called her first sonnes name Cain , Possession ; supposing that he was the seed which should bring this benefit into the possession of posterity : but the next , Abel , Vanity , as vnfit for such a worke : and thus Seth was named , and Noe , and Abram , and Shem , &c. all hauing names that imply an expectation of some notable thing expected by them .

Note . The. Aquinas prolog. in Psal. Note that it is to be reiected as an herefie , that of Theodorus Mapsuestiensis , condemned in the Constantinopolitan Councell , that nothing is expresly spoken of Christ in the old Testament : for there are all things long agoe set forth , and nothing more is in the new Testament but what is grounded vpon the old .

Fourthly , what is meant was reuealed vnto them , when he saith , vers. 12. Vers. 12. To whom it was reuealed , that they ministered those things not vnto themselues , &c. The Syriacke Interpreter readeth it thus , And was reuealed vnto them euery thing that they searched . Didym . de Spi. Sanct. And Didymus readeth it , Wherein it was reuealed . But the right reading followed by all others is this . And that they vnderstood that the Prophesies which they set forth touching Christ , should not take effect in their daies , but long after , is plaine Hab. 2.3 . Esay 2.4 . Ezech. 12.22 , 27. Esay 28.10 , 13. Mich. 4.1 , &c. Touching the holy Ghost said to be sent from Heauen , this was certainly done at the Feast of Pentecost , and doth notably serue to expresse the vnity of the Spirit , by which the Prophets anciently , and the Apostles more lately spake .

Lastly , how the Angels are said to desire to looke into these things . The Latine translation is , in quem , into whom , as if it were meant , that the Angels desired to looke into the Holy Ghost , mentioned before . But all Greeke Expositors reade it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into which things : so also the Syriacke , and Cyril Alexand . and Ephrem , Didymus and Ireneus . The things that they desire to looke into then , are the mysteries of our saluation , to behold which , they stoope downe as it were , for the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed , that Ioh. 20.5 . of the Disciple , Iam. 1.25 . that came and stooped to looke into that part of the Sepulchre where Iesus was laid . Cyril . Alexand. serm. de eo quòd verbum caro fit . These Mysteries the very Angels are said to desire to looke into , partly for the delight that they take herein , according to Cyril Alexan. and partly because when the Incarnation , Death , Resurrection and Ascension of Christ were acted , such things touching our saluation were made manifest vnto them , as they did not so fully vnderstand before , Eph. 3.10 . 1 Tim. 3.16 . and herewith they desired to bee acquainted , that they might declare them vnto men , Beza annot. the phrase vsed to expresse their intent , looking into these things , being an allusion to the Cherubins placed in the Arke so as that they did alwaies looke towards the mercy seat . Exod. 25.20 . Origen . Hom. ●1 . in Num. Origen saith , That they desired to looke into these things , and to set them forth for our saluation , lest they should come short of men , which might turne to their iudgement . Some thinke , that by the Angels are meant the euill angels , as Didymus sheweth , and Clemens Alexan. but they reiect it . Some say , That the Angels desire to see Christ in their nature , Philip. Solitarius as he hath taken vpon him the nature of man , that their nature might be adored by vs in him , as ours is now by them ; not that they can hope that euer it shall be thus , but to expresse the great benefit redounding to man by Christs Incarnation .

I subscribe to that which expoundeth these words , of the Angels delighting to looke into these mysteries , euen as a man loueth to looke vpon that againe and againe which doth greatly delight him , and into these things they desire to look , the rather to declare them vnto men , as Gabriel to Mary , and many Angels to the Shepherds .

It is most grosse negligence therefore in men not to regard to know these mysteries , when as both Prophets and Angels , Note . for our sakes , haue beene so intent about them , and taken so much pleasure to search , and finde out , and know them .

Greg. Moral . 18. cap. 28. Bed . Tom vlt. qu. 9. Isidor . lib. 1. sententiarum . Tho. Aquinas . Glos . ordin . Beda . Th. Aquinas . Sophron. Orat. 1. de natiu . Chri. There are many , that following the Latine translation , apply it to the Spirit of God , saying , That they desire to behold him , not that they behold him not , but because their delight is such in beholding him , as that it is alwaies fresh , and as it were then beginning , there being herein no satiety . Some also expound it of Christ , whom the Angels desire to behold , and to looke vpon his glory ; as he is man , vpon his birth and place where he was borne . The residue of this Chapter hath nothing difficult in it , but that hauing spoken of those to whom he writeth , as Gentiles , vers. 14. liuing before in ignorance , he saith , Vers. 18. vers. 18. that they were redeemed from their vaine conuersation deliuered vnto them by tradition of their fathers , as if they were Iewes , to whom he writeth , who were knowne to haue beene led by such traditions . Some , as I haue already noted , Lyra. Lorinus . thinke that this Epistle was written both to Iewes and Gentiles conuerted , and therefore by these traditions vnderstand both the traditions of the Iewes , ouerthrowing Gods Lawes , Titleman . Caietan . Beza . and the idolatries of the Gentiles . Some vnderstand onely the idolatries of the Gentiles , which were deliuered and taught from father to sonne ; of such it is spoken , Ezech. 20.18 . And Onesimus , Surius 16. Febru . the seruant of Philemon , as Surius reporteth , answering one that questioned with him , about the price wherewith he was bought , spake in these words , That the vaine conuersation from which he was redeemed , was Adultery , Couetousnesse , Witchcraft , Arrogancy , Back-biting , Dissembling , Anger , Drunkennesse , and Idolatry the mother of all vices . And this indeed must needs be the right meaning , seeing that from all wickednesse wee are redeemed by the bloud of Christ , which it was the more hard to be deliucred from , because this wickednesse had beene so long rooted and grounded , being deliuered for many ages from generation to generation .

Note that they which are deliuered from their sinnes by Christ , Note . are turned from that which they haue beene nuzled vp in , and their fathers before , though they had vsed to liue in that vaine manner from the first father vpon earth , Adam . That any corruption hath beene ancient , is no plea amongst such as come to haue part in the bloud of Christ .

Note . Traditions . Hee doth also glance at traditions of the fathers here , after which to liue , is but to vse a vaine conuersation , and such as they must be turned from that will be saued , of such traditions reade Mat. 15. and such be the traditions of the Church of Rome , many of them tending to the ouerthrow of Gods truth . We imbrace such as are agreeable hereunto , as touching the Lords Day , the baptizing of Infants , the communion of either sex , and in the publike place , &c. but others , whereof that Church is full , being some absurd and superstitious , and some impious , we doe vtterly reiect .

Whereas it is said , Verse 20. that he was foreknowne from the beginning of the world , it is to be vnderstood , because it was foreknowne that there would be sinne , from which that we might be redeemed , the shedding of this Lambes bloud was necessary , otherwise this should not haue beene preordained : Vers. 22. purifying your soules in the obedience of the truth by the spirit . In the Greeke it is , making your selues chaste . Here is the fruit of a true and liuely Faith , they in whom it is are sanctified in their hearts , which is when they endeuour , and by endeuouring attaine to haue chaste and pure minds , the Word of God descending into them , and not being outwardly receiued only ; a like place vnto this is 1 Ioh. 3.3 . He that hath this hope purgeth himselfe ; and this is done by the Spirit , a fruit whereof is to be holy and pure , Gal. 5.19 . And this is the onely way to become chaste in deede , for which it is laboured in vaine by abstinence , as both Ierome and Bernard doe testifie of themselues ; he that would bee chaste indeede must haue a chaste heart , made so by the Spirit entring in by the Word . Luther . Luther expoundeth the spirit here of the heart , saying , That the soule is purified by the obedience of the spirit , when the heart becommeth obedient vnto the truth . The collection made here by Lorinus , that our free will doth co-operate together with faith to our iustification , is false : for hee doth not teach , what is to bee done for our iustification , but for the exorning of our holy and excellent condition , Vers. 25. to which wee that beleeue haue attained . The Word of God is said to be the seed of our regeneration , because it entereth into the heart , Luth. in 1 〈…〉 . and lying there maketh one a new man , so that hee hath other thoughts and desires now , neither is it changed as mans seed is , Tho. Aquinas . Basil . Epist. 79. Lyrinens . Dogma Christianae relig. his sequitur profectuum leges , vt annis consolidetur , tempore dilatetur , aetate sublimetur , incorruptum tamen , illibatumque mane●t . but remaineth the same for euer , changing vs that are regenerate hereby , and therefore it is said to endure for euer , that is , in the effect thereof , because he that is regenerate hereby remaineth such for euer , neuer being againe corrupted . A speech like vnto this is Psal. 118.89 . Psal. 148.6 . Mat. 24.35 . The seed of the Word groweth yet and is augmented in the heart , as Basil obserueth , as the seed sowne in the ground . It followeth , saith Lyrinensis , these Lawes of increase . It is consolidated in yeeres , dilated in time , sublimated in age , and yet remaineth incorrupt .

CHAP. II.

IN this Chapter he commendeth vnto them the Word of God , whereby he had before shewed that they were begotten , viz. the Word , wherein Christ is set forth as the foundation , vpon whom wee must build vnto eternall life , exhorting to a conuersation worthy of the estate into which we are brought hereby . So that here is , First , an exhortation to the right receiuing of the Word of God , vers. 1 , 2. inforced from the good taste therein , vers. 3. and from this consideration , that it is the way to the Lord , who is as a most precious corner stone , and by the Word we are built vpon him , and so become a most excellent people , from vers. 4. to vers. 11. Secondly , an exhortation to walke worthy of this estate by flying from euill , vers. 11. and doing of good , vers. 12. the particular parts whereof are set downe : First , subiection to Gouernours in the Common-wealth , vers. 13 , 14 , 15 , 16 , 17. Secondly , subiection to masters , from vers. 18. to the end of the Chapter . After which , followeth the subiection of wiues to their owne husbands , chap. 3.

1 PETER Chapter 2. Verse 6.

Behold , I put in Sion a chiefe corner stone , elect and precious , and he that beleeueth in him shall not be ashamed . Vers. 7. To you that beleeue it is precious , &c.

THe Scripture from whence this is taken , Mayer . is Esay 28.16 . from which it varieth not , but that there it is said , Lib. 2. paral. 15. Hee that beleeueth shall not make haste : here , shall not be ashamed . But these words being well considered , the difference is nothing , as Iunius sheweth , for to make haste , according to the Prophet , is to preuent Christ with his faith , by trusting to the workes of the Law , and to that which a man can doe , and this is the very way to shame and confusion ; and so the Apostle here altereth the word by way of interpretation , as if hee should haue said , Shall by making haste thus to become righteous of himselfe be put to shame . This place of Esay is alleaged once before , Rom. 9.33 . where there is an other difference , for whereas the Prophet hath it , Behold , I put in Sion a corner stone of probation , precious , and a stone of foundation ; there it is , a stone to stumble at and a rocke of offence . But Iunius reconcileth this also , saying , That Christ is a stone of probation , when as hee being preached , some beleeue , but some are hardened , and so it is proued who are Elect and who Reprobate ; and in this proofe making , they that are hardened stumble against this stone through their owne malice and fall , and therefore the same Prophet elsewhere vseth these very words , Esa. 8.14 . A stone of stumbling and a rocke of offence . That which followeth , vers. 8. for which thing they were set , is not so to be vnderstood , Oecumen . in 1 Pet. 2. as if God had set some in such an estate , as that they cannot but perish , for there is no cause of condemnation from him , who would that all should bee saued , 1 Tim. 2. but they make themselues vessels of wrath , being set to stumble by the liberty of their owne corrupt will . For the will of man is so free , that it cannot be compelled , and therefore hee cannot complaine of God , that hee hath set him in that estate , which hee hath brought himselfe into by his owne workes . Hitherto Oecumenius , whom Gagneus and Salmeron follow , and some others . But Beza reiecteth this , Beza annot● in 〈…〉 . 2. that God should not be said to haue set them , but they themselues , for that God doth it , is plaine , Rom. 9.17 . Pro. 16.4 . Luk. 2.34 . Iude v. 4. He therfore from the beginning decreed to reiect some , it being alwaies prouided , that betwixt the decree and the excution thereof , sinnes should come betweene , for which the wicked shall be iustly damned . And this , I take it , is the soundest construction , it is by a secret iudgement of God vpon them for their sinnes , that they are offended and hardened at the preaching of the Gospell to their condemnation . But I haue entreated more at large already vpon this argument in my second booke , Rom. 9.11 .

Many for vnto which they were set , Syriacus . Faber , Stapul . Lyra. Tho. Aquin. &c. reade it , in which , in quo positi sunt , and expound it either of Christ , called the corner Stone , in whom euery one is set , so as that hee might haue beene saued , but through their owne fault they proue reprobates , as Catharinus , or both sorts , both the faithfull and vnbeleeuers are set in him , the one to saluation , the other to damnation , according to that of Simeon . Luk. 2.34 . Syriac . Oecumen . Duos parietes qui pa●ernam domum absoluunt , hoc est , gentiles & Iudaeos suo contactu connectit , dum & inutiles horum immolationes tollit , & gentilium daem●niacam superstitionem in pietatem traducit . Vers. 9. He is appointed for the rising and fall againe of many in Israel , as Arias Montanus . Some following this reading , expound it of the Word , wherein they say , all were set , that is , appointed to heare and obey it . But the first reading [ vnto which ] is most agreeable to the Greeke , and to sense , and therefore is also preferred by Beda , and Lucas Burgensis . And Christ is set forth as a corner stone here , because in him two peoples , Iewes and Gentiles are coupled together and became one , the vnprofitable sacrifices of the one being taken away , and the deuillish superstition of the other being traduced into godly piety .

But ye are a chosen generation , a royall priest-hood , an holy nation , &c. this is taken out of Exod. 19.5 , 6. but that there it is a kingdome of priests , but according to the Septuagint , whom the Apostles commonly follow , it is as here , a royall Priest-hood . Oecumenius obserueth , Oecumen . that he hauing spoken against such as through vnbeliefe stumble at this stone , now he prayseth the faithful . A chosen generation , the whole congregation of the faithfull is called , as the nation of the Iewes is said to be elect , Rom. 11.2 . because they are chosen out of the rest of the world to professe the Gospell , and to be a peculiar Church vnto God . A royall Priest-hood , or Kings and Priests , Reuel. 1.6 . they are called , Am●rose . because Christ with the Father and the Holy Ghost reigneth in them , exempting them from all other dominion , but only such as is to be obeyed in him and for him : Didym●s . and because they are members of Christ , a Priest after the order of Melchisedicke , & do offer spiritual sacrifices of prayers vnto God : the same phrase of holy Priest-hood is vsed before , ver. 5. Some restraine it vnto Priests vnder the Gospell only , Hugo . Tho. Anglicus . the congregation being called so , because there are such therein , that offer the sacrifice of Christs Body , and haue the Keyes as their Scepter , and receiue Tithes as their tribute , Isider . and a shauen crowne as a crowne . And this Priest-hood , they say , is called kingly , because more excellent than that vnder the Law . But seeing it is said of all faithfull persons in generall , and they vnder the old Testament are called a Kingdome of Priests also ; this exposition is but a deprauation of the place , and therefore to be reiected . All the Fathers also vnderstood it as we do . Some againe , Raban . in Exo. 19 August , de ciuit . Dei , p. 10. c. 6. Greg. Hom. 12. in Ezech. Lactant. Epiphan. b●●r . 49. & 79. because all Christians are called Kings and Priests , will haue no difference , holding that all , yea euen women , are Priests alike , as the Heretikes called Pepuziani and Collyridiani . But it is to bee vnderstood , that all are called Priests only in a spirituall sense , because they offer the sacrifices of praise and prayer ; but there are some , to whom this office more peculiarly belongeth , that are externally by their orders segregated from the rest , whose calling is to tend vpon these sacrifices , not only in priuate as others , but in publike , and to serue about holy things , the Word and Sacraments . If any therefore shall presume , vnder the pretence of being a Priests as well as others to minister these things , 1 Chron. 26. 1 Sam. 13.14 . with Vzziah he is to be resisted , as going beyond his bounds , and hee may well looke for a iudgement to be sent from God vpon him , as vpon Vzziah by leprosie , and vpon Saul to the losse of his Kingdome .

This place is worth the noting , Note . both for the credit of those that are now in the office of Priests vnto God , whom the prophane sort thinke to vilifie by this name : for it is the greatest dignity of the Christian profession , herein the houour of it standeth , that true Christians are Priests and Kings , these being coupled together , as dignities of the highest ranke and much alike : and for the name giuen vnto the faithfull , Kings and Priests , the remembrance hereof should worke a kingly and priestly minde in euery one of vs , to rule ouer our affections , and to offer vp a pure conscience and conuersation daily vnto God , as * * Leo Serm. 3. anniuers . d●e sue as sump●r . N●●il t●m r●giant , quamsubditum d●o a ninu● corpor● su● esse rectorem , 〈◊〉 nihil sace●dotah , quam vou●●e domino consei●ntiam puram , & immac●lat●s pietatis ●ostias dealtari cordis offerre . Leo excellently teacheth : Nothing is so kingly , as when a minde subiect vnto God ruleth the body ; nothing is so priestly as to vow vnto God a pure conscience , and to offer the immaculate sacrifices of piety vpon the altar of the heart .

Againe , Note . let all keepe within the bounds of their Priest hood , not presuming to doe the publike office of a Priest without a particular calling , because they are said to be Priests , no more than they will take vpon them as Kings , because they are said to be Kings .

CHAP. 2. VER. 13.

Be ye subiect to euery humane ordinance for the Lord : whether to the King as chiefe , Vers. 14. or to Rulers , as being sent forth by him , &c.

This other part of the Chapter being an exhortation to an holy and inoffensiue life , M●y●r . beginning vers. 11. hath nothing almost of any difficulty . But that here beginning with particular duties , he commandeth subiection to euery humane creature : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Beza reiecteth this reading as absurd , and followeth the other , euery humane ordinance . But I see no reason why this reading being most proper should bee reiected , seeing it may also haue a good exposition thus , Be subiect to euery man that is in the place of authority , as vers. 17. Honour all men , where such a supply must needs be vnderstood , for to expound honouring thereof , doing the offices of loue , is to confound things distinguished : for he saith , Honour all men , meaning Superiours , Oecumen . Beza . Faber Sta● . loue brotherly loue , meaning equals . Honour the King , as Superiour to all others . Yet I confesse , that both Oecumenius , and Faber , and Beza , and all generally by all men vnderstand all indefinitely , to the poorest and meanest amongst whom an honour is due for that Image of God which he beareth , for so saith Faber . Honour in a poore man Christ humble , by doing good vnto Christs poore ; in a rich man honour God , who is rich in beneficence towards all ; in a Lord and Ruler honour God the Lord of all ; in the mighty honour God likewise that is Almighty ; and so in all others hauing reference still to God only , and not vnto carnall things , for so thou shouldest become a respecter of persons . Let the Reader consider and follow whether exposition he pleaseth , but the authority of so graue and many Expositors cannot sway me to thinke , that by all men are meant any other than Rulers and Gouernours , seeing there is no place to second it being taken otherwise ; and there is one place whereby it seemeth that honour is not due to all , no more than feare and tribute is , Rom. 13.7 . Render to all men their dues , tribute to whom tribute , feare to whom feare , honour to whom honour is due . Now the Apostle setteth downe this duty of subiection to Magistrates first and chiefly , as some haue noted ; Didymus . Oecumen . Chrysost: in Titum . August . Epist. 5. left Christians , hearing of the liberty of their condition , should refuse to obey , and to preuent enuy in the Heathen , who were apt to haue a sinister conceit of Christians in this regard , euer since one Iudas of Galelee arose and drew away many , Act. 5. Joseph . antiqu. ib. 18. c. 1 , 2. holding that Gouernours were not to be obeyed , nor tribute to be paid , and for as much as most of the Apostles were Galileans , they were the rather apt to cherish this opinion against them and their followers , Rom. 13. Iude Epist. and therefore Saint Paul is earnest in commending duty and obedience also , and Iude impugneth such as despise gouernment , most sharpely censuring them .

Wherefore the Anabaptists are hence to bee condemned , who deny Magistracy in a Christian state , and that obedience is due to any such , because Christians are a free kinde of people and not subiect vnto men : for here , and Rom. 13. subiection is expresly commanded , neither was there euer any state well gouerned without Magistrates : reade Iudg. 19.20 , &c. Touching this subiection , how farre it extendeth , and how the Lawes of Gouernours binde , I haue already treated , Rom. 13.

As free , and not hauing liberty , as a cloake of euill . Vers. 16. This may seeme to be contradictory to that which went before touching subiection ; Chrysostome . but Chrysostome resolueth it thus , as I finde in Oecumenius : Oecumen . Obey Gouernours as free , that is , as beleeuing him that hath made you free and commanded you to be subiect vnto them . Or else , as Oecumenius himselfe hath it , Be subiect as free , that is , not hauing a minde ill affected towards Gouernours , for the enuious or malicious minde is a slauish minde ; seeing euill lusts and affections ruling in a man make him a slaue , and not to be subiect to Superiours ; for to obey them freely and willingly , the minde not going against it , is to obey them , as free ; but to obey them by compulsion is to obey as slaues , though they that doe so may pretend a liberty by their Christian profession . Luther . Luther expoundeth it , as not abusing your Christian liberty to licentiousnesse , to liue now as ye list in rebelling against Princes , and contemning their Lawes , but freely and willingly obey them , as if there were nothing to compell you thereunto : for the true Christian doth so willingly performe the things of the Law , as that it is said , 1 Tim. 1.9 . The Law is not giuen vnto him , but to the wicked . And this is to the same effect with that of Oecumenius , and most genuine .

But committed it to him that iudgeth iustly . Vers. 23. The vulgar Latine hath it , but deliuered to him that iudged him vniustly , as if it were spoken of his willing going to the death , whereunto he was vniustly condemned by Pilat at the instigation of the Iewes . There is another reading also mentioned by some : He deliuered those that iudged him vniustly ; Th. Aqu●nas . Gorra● . Lorin . that is , either to punishment , that they might be corrected ; or else by praying for them , that the sinne might not bee laid to their charge . But amongst all the Greekes it is read as we reade it , Tract. 21. in Joh. and it is thus cited by Augustine and by Fulgentius ad Trasim , cap. 11. and so the Syriake Translator readeth it , and it is supplied by some thus , Vatablus . Caietan . Hee commended the cause or vengeance to him that iudgeth iustly , which he seemeth also to speake of , Ioh. 8.50 . And he committed it to him , when so patiently he bare the wrongs that were offered vnto him , resting in this , that God knew that he was innocent , Luther . howsoeuer they traduced him , being assured , that suffering thus vniustly , it would redound to his greater glory , and to their confusion , if they repented not . It is not meant that hee called for reuenge against them , for he prayed that they might bee forgiuen , and rebuked his Disciples , when they would haue had fire called for from Heauen , but onely that he referred quietly the matter to the Lord ; in regard of whose superin tendency ouer all things that are offered vnto vs , wee should likewise be patient and referre the matter to him , who will one day rectifie euery thing amisse .

One expoundeth it , hee committed himselfe to God , 〈◊〉 He●●●● who iudgeth iustly , and so for our sinnes appointed him to those sufferings , and looked not at the instruments , wicked men , who in spight and malice offered these things vnto him .

Note , Note . that the liberty which Christ hath brought vnto his , is not a liberty from lawfull gouernment ; they which vnder the colour of Religion disobey the lawfull Magistrates , or from whom subiection to them is forced , in stead of liberty haue nothing but a cloke of maliciousnesse .

Againe , Note . note a most effectuall reason to perswade euery one to suffer patiently any iniury , viz. because Christ suffered patiently when he was railed vpon , diuersly abused , and crucified . Luther . Cur t●itaque malis te non affici pateris , cum totus minisi p●ccatum est If hee that had no sinne did beare such horrible indignities , much more we that are all sinne , should beare the iniuries offered vnto vs .

CHAP. III.

IN this Chapter the Apostle proceedeth to other oeconomicall duties , shewing how Wiues should carry themselues towards their Husbands , and in how modest a manner they should go● attired , vnto vers. 7. and then how Husbands are to ca●●y themselues towards their Wiues , vers. 7. after which hee inlargeth himselfe , exhorting all to such vertues as doe generally conduce vnto peace and vnity , from the eighth verse vnto the eighteenth , where againe the ground of vnity is first laid , vers. 8. Secondly , we are exhorted to one particular point , viz. not to require ill language with ill language , but to blesse those that curse vs , vers. 9. Thirdly , here is an argument to perswade vnto this , drawne from Psalme 34.13 . a man must necessarily restraine his tongue that hee may bee blessed , vers. 10 , 11. Fourthly , another reason is vsed , because in praying for those that raile vpon vs , wee shall obtaine suour of the Lord , whereas , if wee should doe otherwise , hee would be against vs , vers. 12. Fifthly , hee argueth from the blessednesse of those that haue this patience when they are wronged , vers. 13 , 14 , 15 , 16 , 17. Sixtly , hee doth againe reason from the example of Christ , because he had something more to deliuer concerning him , viz. How be hauing wrongfully suffered death , was raised againe , there being in the remembrance of that his death , a Sacrament of Baptisme in the Church , setting forth the inestimable benefit comming by his bloud-shed : euen as by the Arke Noah and his family were saued , so the faithfull being now saued by his bloud besprinkling the conscience in Baptisme , in the confidence whereof we pray and preuaile now that Christ is risen and ascended vp to the right hand of God , from vers. 18 , to the end of the Chapter .

1 PETER Chapter 3. Verse . 3.

Whose apparell let it not bee any outward thing of the broidring of the haire , or of putting gold about , or the ornament of apparell put on . Vers. 4. But the hidden man of the heart , &c.

IN setting forth the carriage of the Wife towards the Husband , Luther in 1 Pes. 3. here the Apostle argueth from the good , that will thereby redound vnto the man , vers. 2. Hee that by the Word is not brought to beleeue , may without the Word bee thus wonne ; that is , for so much as women are no Preachers in Word , they ought to preach yet by a good example , and when the Husband by the Wiues modest , and humble , and honest carriage of her selfe is won to the Faith , hee is said to be won without the Word . Whereas outward ornaments are forbidden vnto women , it may seeme that this was not obserued by Hester , nor by Iudith , for they decked themselues in goodly apparell : but it is to be vnderstood that they delighted not in these things , they arayed themselues thus onely for necessities sake , and so should all faithfull women ; they should preferre the going without such ornaments , and when they vse them , doe it without taking delight therein , only to please their Husbands : but whatsoeuer dresse they vse outwardly , let them be sure to put on the inward aray of modesty and humility , and when women are admonished about their apparell , men are to vnderstand that such curiosity about their haire and apparell is much more forbidden to them .

Other Expositors speake almost to the same effect with Luther , vpon that of womens winning men without the word ; Mayer . we shall not need to dwell on it , hauing beene sufficiently explained already . The maine question of this place is , whether it be altogether vnlawfull for women to vse such ornaments of haire , and gold put about , and of costly apparell , because it seemeth here to be expresly forbidden ? Some write so vpon this subiect , as if the reward of it were damnation . * * Cypr. lib. 3. c. 3. l. Cyprian saith , Women that are clad with silke and purple , Serico & purpara ind●●ae Christum induere nequ●●n● : aur● , margaritis & monilibas ornatae ornamenta cordes & pectoris perdiderunt . cannot be clothed with Christ ; and they which are adorned with gold and precious stones , haue lost the ornaments of the heart .

Againe he saith , that it is the property of an harlot to decke her selfe thus , bringing in the example of Thamar , and of the Whore in the Reuelation , adding , that superfluous adorning of the body is worse than adultery , because there the chastity onely , here nature it selfe is adulterated . * * Tert. leg . 3. Habit●s muherum dupl●●em circumfert speciem , cultum & ornatit , cultum mundam mulieorem vocant , ornatam immundum muliebrem conuemt dici , illum in auro , gemmis , & vestibus deputari , istum in cura capilli & cutis , & carum partium corporis , quae oculos trahunt , alteri ambitionis trimen intendi , alteri prostitutionis . Gen. 24. Prou. 31.22 . Rom. 14.17 . Ruth . 3.3 . Aug. Episi . 199. ad Ediciam . Tertullian saith , that in the habit of women there are two things pretended , cleanlinesse and comelinesse ; the one in the care of the haire and the skin , the other in gold , and pretious stones , and costly apparell ; this they call the adorning , but it may rather be termed the impure making of a woman , the fault of ambition being in this , and of prostitution in the other .

But that the wearing of costly apparell , and consequently of broided haire and gold , is not simply vnlawfull for Christian women , appeareth by Hester and Iudith before named ; and Abraham sent such ornaments to be put vpon Rebecca ; and the vertuous woman is described to be cloathed with silke and purple . Againe it is said , that the kingdome of God standeth not in meat and drinke , nor other outward things , but in righteousnesse , &c. Ruth also is said to haue washed her selfe , to haue anointed her , and put on good raiment . And Augustine faith , that a woman may sinne if she weareth meaner apparell than her husband is willing withall . It is therefore to be vnderstood , that women ought not to weare such costly apparell , & other ornamants here mentioned , in pride , or to allure other men vnto them , but for distinctions sake according to their husbands place and calling , and to please them , and that they may take the more delight in them , and not be drawne to goe after strange women , and according to the custome of the place and Countrey wherein they liue . Neither is Cyprian or Tertullian so sharpe against these things , but onely in the case of pride and vanity , and when they decke themselues to please adulterers , Tho. Aquinas . Aug. Epist. 73. Ne affectent vestitus placere sed moribus . as Tho. Aquinas hath rightly obserued . Augustine saith , that women should please their husbands , not so much with apparell and dresses , as with good manners and conditions . The scope therefore of the Apostle here is not to beat downe all womanly ornaments , or these here named , but to teach , wherein both womens and mens adorning chiefly standeth , viz. in grace and vertue . But all painting of faces , and colouring of haire , and wearing of other haire , is by all condemned , as the peruerting of nature , and may not vnder any pretext of pleasing the husband be vsed , Cyprian . de habitu mulierum . Nazianzen . Carm. contra mulieres . And by the same reason much more is costly apparell , and curiosity about haire condemned in men . Gregory saith , Greg. Hom. 6. in Euang. pensate quae culpa fit , hoetiam viros appetere , à quo . pash●● Ecclesiae & feemmas prohib●● . Clem. Alex. 3. p●● dag . cap. 3. Hieron . de vi●● . Pauli eremitae . weigh what a fault this is , that men should affect that which the Pastour of the Church had a care to forbid vnto women . Clemens Alexandrius calleth such effeminate persons , such as cut themselues with an illiberall and whorish cutting , Illiberali & meritriceo se tonsu tondentes . Ierom saith , Yee weaue gold in your coats , but hell fire shall deuoure you being clad in gold . As I said before of women , so it is not to be doubted , but that men according to their place and degree may haue more costly habits . The high Priest had costly cloathing appointed him to weare in the execution of his Office : and Solomon had royall apparell , which is not discommended by our Sauiour Christ , when hee maketh mention thereof . And it hath beene a thing accordingly vsed by great persons euery where , and is vsed at this day : for apparell if it be costly , maketh a man in authority to be the more reuerenced of the common sort , but being base and poore , it maketh him contemptible as Pholopaemen , of whom Plutarch writeth . But euery one is to take heed of abusing his apparell to pride and vanity , Euag. l. 5. cap. 13. as Iustinus iunior the Emperour godlily aduised Tiberius his successour , when the Imperiall habit being by him resigned , was to be put vpon him ; Let not the glory of this garment deceiue thee , nor the illustrious adorning of these things to the eye leade thee to errour , whereby I my selfe hauing beene deceiued , haue become subiect to most grieuous punishments . Behold God , who hath done good vnto thee , hath giuen thee this habit , and not I ; honour him , that thou maist also be honoured of him .

Touching Husbands , vers. 7. he saith , Vers. 7. Dwell with them according to knowledge ; giuing honour to the Wife as to the weaker vessell , &c. Here arise two questions .

Quest. 1. What it is for a man to dwell with his wife according to knowledge ?

Ans. Oecumenius , Oecumen . 〈◊〉 . Beda . 〈◊〉 . Ord. Faber Stapul . with whom others agree , saith , that this is both in wisely bearing with the woman , & not too rigidly exacting a reason of all her doings , if she hath bin more liberall in giuing to the poore ; & in going in vnto her , not out of the violence of lust , but according to reason , for the obtaining of issue in the feare of God . 〈◊〉 . Beda . 〈◊〉 . Some adde also , knowing what God would haue them doe , and being able to instruct his wife in things pertaining to God . ●u●●er . 〈◊〉 . Some will haue this dwelling with them according to knowledge , to be by gouerning of them , not in a mad-braine manner , as their passions carry them ; but if there be any fault in the wise , in discretion and reason bearing with it , and seeking by good perswasions and reasons to reforme it .

Quest. 2. What it is to giue honour to her as to the weaker vessell ?

Answ. This is also expounded according to the first , by some of giuing her honour by abstaining from the marriage duty at certaine times , and not at all times rushing into it , as bruit beasts , who are carried onely by lust : for sometimes the woman doth desire that the man should reframe , when as it is fit that he should yeeld so much respect vnto her as to forbeare ; and sometime for fasting and prayer it is requisite , for which cause it is added , ●o●●us . That your prayers be not hinared . And hereupon some haue commended abstinence from the marriage bed all the time of Lent , applying to the approuing of this exposition that of S. Paul , Thes. 4.4 . That euery one of you may know how to possesse his vessell in holinesse and honour . And thus all that were for the first exposition vnderstand this . But others interpret giuing honour to the woman of vsing her as fellow , and not as a seruant ; for as wiues ought to obey their husbands , so husbands ought to giue a kinde of honor to their wiues , not carrying themselues insolently towards them , when they are worthy of blame , whereby they may thinke that they are contemned , but by reason perswading them , seeing otherwise there will be nothing but strife and brawling , in which case no acceptable prayers can be offered vp vnto God . And this seemeth to be the most genuine exposition , because hee addeth something of a parity betwixt a married couple in respect of the best things , as heires together of the grace of life , so that , as wiues ought , according to that which was taught before , to obey and reuerence their husbands ; so husbands ought to giue respect to their wiues , they being in some respect equall one vnto another . This honouring of the wife is by forbearing to deale with her by checkes and stripes as with a seruant ; and likewise by putting her to any base office , which doth not sure with the condition of such an husband , and by louing and respectiue termes to speake vnto her , and in place preferring her , and for food and apparell maintaining her according to his degree and quality : and for his vnderstanding , the vse of that is in wisely admonishing her of such things as be amisse , that by the force of reason being conuinced she may reforme them . That there should be such a mutuall striuing betwixt man and wife , in reuerencing and respecting each other , the word likewise doth imply , Likewise ye husbands dwell , &c. that is , as I haue hitherto exhorted women to imitate Sarah in reuerencing their husbands ; so doe yee giue honour to them also , because howsoeuer they are subiect vnto you , yet there is an honour and respect from you againe due vnto them .

Note , Note , that a woman is not so much set forth by apparell as by vertue , and euery wise man will esteeme better of her that is modest , and doth her duty well towards her husband , than of her that is outwardly most gorgeous and beautifull . So that if any woman doth desire to winne the heart of her husband , & if he be out of the way , to conuert him into the right way , let her not attempt it by such meanes as may make her seeme outwardly more beautifull , but by such Matron-like vertue as is required in a Christian woman .

Note againe , that he is a foole and no wise man , Note . that vseth his wise as his vnderling , or seruant . A wise man will giue that honour to his wife , as whereby her affection may bee drawne more towards him , to doe her duty the more cheerefully . She is his vessell , but she is tender and weake , therefore that she may be the more commodious for him , he must not be harsh towards her , nor proudly dominere ouer her , but he must intreat her gently as she is able to beare . To vse the comparison of Luther here , I●●●●r as a man vseth any instrument for any purpose , as his knifeto cut withall , to the end that he may keepe it sharpe he will not dash it against hard stones . He then that beateth and misuseth his wife , as his cholericke passions sway him , is a foole , and wanteth the reason of a man whereby to gouerne a woman , and there is such a barre put in the way of his prayers , that they are hindred from euer comming vp and preuailing before the Lord .

Lastly note , 〈◊〉 that it is the mans duty to dwell together with his wife , and not hauing a wife to keepe abroad , and to company with other women , nor hauing married a wife to liue separate any long time from her , but for a certaine space onely as the necessity of his affaires doth require , and that by mutuall consent , as 1 Cor. 7.5 .

CHAP. 3. VERS. 13.

And who will hurt you , if yee be followers of that which is good ? Vers. 14 But if ye suffer for righteousnesse , yee are blessed , feare not their feare , &c. Vers. 15 Being ready alwaies for apologie to euery one that asketh you , &c.

〈◊〉 in 〈◊〉 Because none can doe any thing against any man without God , who will neuer doe any ill to such as liue righteously , hee moueth this question , Who will hurt you , that is , no hurt can be done vnto you ; and if it shall seeme an hurt which is offered to the godly , euen for religions sake , yee must know , that this is a matter of blessednesse , and if it were an hurt , God would not suffer it to be thus . Feare nothing therefore that persecutors can doe against you , but sanctifie the Lord in your hearts , that is , by separating from the wickednesse wherewith they are polluted . And be ready , that is , be so studied in the faith which yee professe , that ye may haue in a readinesse a sufficient reason hereof to be rendred , when ye are required thereunto , because in this case , if a man should come to speake vnpreparedly , he might haply by making a weake answer wrong his most iust cause ; but when with holinesse of life , a sound answer to confirme the truth concurreth , the aduersary is put to shame , and oft-times brought to glorifie God by an happy conuersion thus wrought in him . The Lord biddeth that wee should not take thought what to answer , when we are brought before Rulers and Gouernours , but it is to be vnderstood that that was in the case of suffering ; this is in the case of Apology concerning the Christian doctrine .

Who can hurt you , Tho. Aquinas in 1 Pet. 3. either man or deuill , for none can pull him backe from good vnto euill that is resolutely bent to doe well , and if they doe any hurt to such a one , they benefit him more than they hurt him , by the exercise of his patience . Feare not their feare , that is , such things as in them may seeme to be able to strike terrour into the minde , as their outward greatnesse , and power to punish , they be the words of Esa. 8.12 . Sanctifie the Lord in your hearts , that is , holding fast the faith of the Lord Iesus , and both in word and suffering for the Gospell , being ready to make apologie by word , when any out of a desire to learne doe aske you ; otherwise to speake of the mysteries of saluation , is but to cast Pearles before Swine : and by suffering most notably do we shew our hope , when we expose our selues to any torments for the ioy that we hope afterwards to possesse .

He that suffereth in his body , Luther in 1 Pet. 3. or by the losse of goods for the Gospell , is not hurt , because these outward things are nothing worth in comparison of the reward to come . Feare not , though they make themselues terrible vnto you , but sanctifie the Lord in your hearts , that is , whatsoeuer befalleth you , whether to the outward sense it be grieuous or pleasant , acknowledge that it commeth iustly vpon you , and that it is good , and for which ye ought to giue God thanks , for he that is impatient , and murmureth vnder sufferings , prophaneth God , but the patient and thankfull sanctifie giue glory to him . See an example of one sanctifying God in his heart , Psal. 144. and Dan. 3. And be ready to make answer , that is , be so acquainted with the word of God , as that thou maist be able by plaine sentences our of it to iustifie the truth , and yet doe it with meeknesse and feare , not imitating the aduersary in railing speeches , and considering , that when thou art best prouided with sentences of Scripture , thy memory may either faile thee , or the deuill by art and cunning brought to elude thy places , may as it were , wrest thy weapon out of thy hand ; in feare and reuerence depend vpon God , who must put into thy mouth what to say at that time . Wherefore it is necessary that euery one get by heart some plaine sentences of Scripture , whereupon our faith is founded , and not rest vpon the Church , thinking it sufficient to beleeue as the Church beleeueth , or by humane reason to defend the doctrine of our faith , as the Papists teach to iustifie their shutting vp of the Scriptures from the reading of the lay people . But this was a notable cunning of the deuill to make a way for their Priests to teach any thing , though neuer so grosse , when the people being ignorant of the Scriptures , could nor contradict them herein , and to make the Priests themselues to neglect the reading of the Scriptures , which by the liberty of the Scriptures they should haue been inforced to reade diligently , lest some of the Laity should oppose them in their errours .

Because it is an vsuall thing for the godly to suffer at the hands of the wicked , Mayer . it may seeme a paradox which is here deliuered . No man will hurt you , if ye be followers of that which is good . But it hath beene well resolued , that the hard measure offered to Christians by persecutors , is no hurt vnto them . Chrysostome in that Homily intituled , Corysost Hom. Nemo laeditur , nisi à seipso . Nemo laeditur nisi à seipso , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath notably declared the truth of this , willing Olympias his friend , to whom he sent it , to reade it ouer daily , and if he could to run it by heart . Losses , saith he , pouerty , reproches , bands , banishments , or seruitude , or any other thing that we count euill , cannot hurt vs , because they touch not the Orthodox opinion concerning God , or vertue , or the soule , the seat of these , vnto which they are an ornament and true good . They onely are hurt that doe hurt , and not they which seeme to be hurt , vnlesse they will hurt themselues , through their impotency of minde and impatience . * * Nulla nocebit tibi aduers●● as , si n●lla dom●netur in teiniquitas , Psal. 139.2 . Aug. Serm. 107. de diuersis . Tu noli tib● essemalus , libert te Deus à te . Quando ●nim Deus gratia & misericordia sua de malo fa●at te , bonam , vn●e te liberat , nisi à terpso homine ma●● , omnino ( frat●es mei● hoc ve●●m , io●●●erin est , bec sixum , si Deus te liberauit a teipso , homine malo , nibi● tibi noc●bit , quasquis suerit in te alius homo malus . It is a true saying , None aduersity will hurt thee , if none iniquity reigneth in thee . And that of S. August . of that prayer of Dauid , Lord deliuer me from the euill man . Be not thou euill to thy selfe , let God deliuer thee from thy selfe , for when God by his grace & mercy , of euill maketh thee good , whence doth he deliuer thee , but from thy selfe an euill man ? And if God hath deliuered thee from thy selfe being euill , nothing shall hurt thee , whatsoeuer another euill man doth vnto thee .

Touching the place alledged out of Esay 8.11 , 13. it hath beene sufficiently resolued already , as concerning the not fearing of their feare , and for sanctifying the Lord in our hearts , Luther hath spoken fully . It is the same in effect with that , Matth. 10.28 . Feare not him that can kill the body , and then can goe no further , but feare him that can destroy body and soule in hell fire . Feare not their feare , is , feare not them that can kill the body , sanctifie the Lord in your hearts , is , feare him that can destroy body and soule in hell fire , let the dread and feare of him be so in you , as that ye may not be ouer-much troubled with any other feare . For the best may haue some feare of men , as * * Paraphrasicald , Iusium qu●●quid acciderit non conus●at . Met●s tangi potes● sed non perturba●i , Prou. 12.21 . Hugo . Ioseph had of Archelaus , but he feareth not man ouermuch , according to the paraphrase . No accident can make the iust man sad , hee may be touched with feare , but not troubled , as the Lord hath said , Let not your hearts be troubled , neither feare yee , Iohn 14.1 , 27.

Touching the apologie which we must be ready to make to euery one , that asketh ; some thinke that it was meant of the dispersion of the Iewes , which were Christians , if any did question with them about this iudgement vpon them : or else , that it is meant of all that come to baptisme , it being required that they should be able to giue account of their faith . But it is plainly meant of that defence of the truth , which euery one should be able to make , when by the aduersaries of the truth they were required hereunto , whensoeuer they should see that their apology , and the opening of the mysteries of Christianity might doe good . Otherwise that rule is to be followed , Matth. 7. Cast not pearles before swine , &c. and as we are to vse patience in suffering , so we are to defend our cause with meeknesse , not with v●le and insolent speeches against our opposers , because we haue the truth on our side . This is the common course generally to be followed , euery one to labour to be furnished at the least with some generall arguments to confirme the truth , though the Apostles being extraordinary persons needed not to make any such preparation . Chrysost. Hom. 24. in Matth. Matth. 10.19 . And thus Chrysostome reconcileth this with that of our Sauiour , Take no thought what to say , this is spoken , saith he , to shew what the vertue of the spirit was in those extraordinary times , not that we should not doe what we can to arme our selues against the combat , when as euen out of the case of danger , euen the most eloquent and wise being vnprepared , become speechlesse in disputation .

Note , Note . that the onely sure way to b●●reseured from all that might hurt vs , is to liue innocently , and not to hurt others by word or deed , no not being prouoked : for if any shall offer to doe any thing in this case against vs , they hurt themselues , and not vs , and further our blessednesse .

Note againe , Note . that a man may be vilely intreated outwardly , beaten , imprisoned , and tormented , and yet not hurt hereby , as all that suffer wrongfully being patient , and therefore no outward sufferings should moue vs , they are things not to be feared by a Christian , Quid homo hominem timeat in sinu Dei positus , saith Augustine .

Note lastly , Note . that it concerneth euery one , be he learned or vnlearned , to reade and studie vpon the holy Scriptures , that he may not be to seeke in his answers about the doctrine of faith , Hom. 16. in Iohan . when he is required thereunto . Chrysostome doth sharply reproue Christians , that labour not for knowledge , that they may vnderstand the reason of the Christian faith , alleaging , how Artificers will fight in the defence of their profession , and the Gentiles will argue strongly for their superstition , and against the Christian religion : and yet hee saith , that many Christians are so ignorant , that they cannot giue an answer what the Trinity is , what the resurrection , or why Christ was incarnate at such a time ? And lastly , he refuteth that tenent , that a simple soule is blessed , that is , one that is ignorant , and knoweth nothing . Oh how contrary to this is the teaching of the Papists at this day , who commend ignorance , and speake against reading of the Scriptures , as most dangerous ?

CHAP. 3. VERS. 18 , 19 , &c.

Being put to death in the flesh , but quickened in the spirit . Vers. 19 Wherein he went & preached to the spirits in prison , which had sometime beene disobedient , when once the long-suffering of God waited in the daies of Noah , &c.

As Christ was both God and man , so he dyed as man , Occumen . in 1 Pet. 3. and as God rose againe to deliuer vs from death and corruption . For he was raised by the power of his deity , to shew that we shal rise againe , raising vp the bodies of many that were dead also , for our further confirmation herein . In which he went , &c. Here is shewed how the benefit of his passion extended to the vniust not onely liuing , but dead long before , because hee had said , He suffered , the iust for the vniust . Wherein , therefore is as much as for which cause , that there might redound benefit from him to such as were dead long before , as well as to the liuing , namely to so many as liued well , and would haue beene ready to embrace the faith of Christ , if hee had come amongst them , hee went and preached to them , that they might bee deliuerd by him . And that it might appeare , that there haue beene alwaies meanes of comming to faith and obedience , so that the condemnation of the vnfaithfull is iust , he maketh mention of Noah , who was long agoe , euen almost from the beginning , by whom they might haue beene conuerted . And hauing spoken of the Arke , and those that were in it saued by the waters , he applieth it vnto Baptisme : for as the waters then drowned the wicked world , but those that fled into the Arke were preserued ; so by baptisme the wicked and vnbeleeuing deuils are drowned , but the faithfull are saued ; & as water washeth away the filthines of the flesh , so baptisme cleanseth the soule in a mysticall and wonderfull manner , and it is called the interrogation of a good conscience towards God , because they only which apply their minds to an holy life , are wont to make questions , and to seeke vnto God , by what meanes they may be saued , and so vnderstanding that baptisme is the meanes , they haue recourse thereunto .

Christ is said to haue died once , it being implied , Th. Aquinas . Gorran . Glos . Ordin . that hee shall die no more , against those heretikes , that held , that he suffered in the aire for the deuils , after that he had done suffering here vpon earth , and to rouze vp the secure from sinne , because , if now after that Christ hath suffered they liue in sinne , there will be no more redemption for them , Mortificatos car ne , vtuificatos autem spirtus . seeing Christ dieth no more . That he might offer vs vp vnto God being quickened in the spirit , that is , either the holy Ghost , or our spirit , because the true Christian dieth to the flesh , but liueth to the spirit . In which he went , that is , in a spirituall manner , by internall inspiration , euen before that he was incarnate , preaching by Noah , & by his Angels , whom he vsed as his M●nisters to declare his will in those times . To those that were in prison , that is , of the flesh of sin & errour , according to that Ps. 141. Take my soule out of prison ; in one translation therefore it is , To them that were shut vp in the flesh . When they expected Gods patience , that is , thinking that God would still with patience beare with them . They were saued by the water , because the water lifted vp the Arke ; and eight persons are mentioned as alluding to him that should rise againe the eighth day , and to the time of the generall resurrection , which some thinke shall be vpon the same day . Baptisme is like vnto the Arke , and so is tribulation , through which a Christian must goe in diuers things . First , The Arke was made of boords hallowed , so the Church consisteth of persons afflicted . Secondly , The Arke was of incorruptible wood , so are Christians such as will not be corrupted . Thirdly , They that were saued in the Arke , were saued by Noah , signifying rest , so the Church is saued by Christ . Fourthly , Out of the Arke none were saued , so neither out of the Church . Fiftly , The waters being increased , the Arke was borne vp higher , so the Church grew greater by tribulations . But the Baptisme that saueth is not any Baptisme , for there is no such thing in the Iewes baptizings , or in Iohns baptisme , or in that of heretikes , in which there is onely water , but not the spirit : but the baptisme vsed in the true Church , wherein the Minister demandeth , whether he beleeueth and renounceth the deuill , &c. exacting a pure conscience in him that commeth to be baptized , which good conscience tendeth to God , and he that comming with such a conscience is baptized , Iuther in 1 Peter 3. is saued by the resurrection of Iesus Christ , that is , exemplariter , rising from sinne to vertue , as he rose againe , Rom. 6. Christ is said to be put to death in the flesh , when the man Christ died vpon the Crosse , his naturall faculties ceasing , he not liuing by meat , and drinke , and rest any more , as is vsuall amongst men that are liuing here . And he was quickned in the spirit , that is , was raised vp againe to a spirituall life , wherein he liueth for euer both in soule and body . And liuing this life now he preacheth not vocally , as hee did , but spiritually , when his Apostles and other Ministers preach , being spiritually present with them vnto the end of the world . The spirits , vnto which he is said to preach , are they that were sometime disobedient in the daies of Noah , not that they precisely are meant , but such as they were : for when hee preacheth inwardly to mens hearts and spirits now , hee may well be said to preach to the spirits in prison , because some are such as they , that now are in prison , were , so that they are in the number of rebellious spirits , to whom it is daily preached . Here is therefore a Synecdoche , whereby the part is put for the whole . The eight persons preserued , are said to be saued by the water , because when all others perished in the water , they were borne in the Arke vpon the waters , and escaped drowning . So likewise by Baptisme , whatsoeuer is carnall & naturall is destroyed , and we are made spirituall , when we are hereby receiued into the Church , as into the Arke , depending vpon Christ by faith . But it is nothing outward in baptisme that saueth vs , but the couenant whereupon a good conscience doth comfortably rest , being able to say , This thou hast promised Lord vnto me , and therefore wilt performe it . By the resurrection of Christ , that is , it being by faith apprehended not onely that Christ died for vs , but that he rose againe to make his death effectuall vnto vs .

Luther acknowledgeth this place to be so obscure , Mayer as that he is not fully satisfied about the sense of it , but preferreth this , as seeming to him the best that yet could be found out . Caietan saith , that Christ went and preached to the spirits in hell , and that not vnfruitfully . But this is worthily reiected by Luther , because there is no comming out of that place . Gagneus And Gagneus a Papist also derideth it , asking who told him of any that were there conuerted : He also confesseth , that he cannot attaine to any satisfying resolution of this place . Some , he saith , expound it of Christs comming once before his comming in the flesh , euen in Noahs time to preach , whilest the Arke was in building : but as they disobeying , & not flying into the Arke , were drowned ; so now that Christ hath come in the flesh , if any obey not to fly to the Sacrament of Baptisme , they cannot but perish . The Greekes reade that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirits in hell , which we read in prison , holding , that he went to preach vnto them , not to saue them , but to vpbraid them with their infidelity and sinnes , notwithstanding the long warning which they had by Noah . Beda . Beda is altogether for preaching to men in this world , and therefore readeth it either in prison , that is , to such as were shut vp in the body , as in a prison , or in the flesh , that is , such as were greatly oppressed with fleshly desires . But to examine and determine in order the doubts or this place ; first , what is meant by being put to death , or mortified in the flesh , and quickened in the spirit ? The old Latine translation followed by Tho. Aquinas , and Gorra● readeth it , Mortificatos carne , &c. as I haue shewed already , and it is expounded by them accordingly of our being mortified and quickened . But the Latine translation hath beene amended according to the Greeke , as Lorinus acknowledgeth , being by the fault of the Writer corrupted , according to Gagneus , and Augustine . Ierom and Cyprian , and Ruffin . follow this reading , He being quickened , &c. But it being agreed about this reading , yet there is a question what is meant by Christs being quickened in the spirit . 〈◊〉 . An answer to certaine obiections against Christs descent . Some contend , that his soule was preserued aliue , when he was bodily dead , and that nothing else is meant . And one taketh great paines in alleaging other places of Scripture , where to quicken doth signifie to keepe aliue , as Luke 17.33 . Luke 9.24 . Marke 8.33 . Iohn 12.25 . Exod. 1.22 . 1 Sam. 27.9 , &c. And the Syrian Interpreter , who readeth these words here , Gecumen . August . Th● . Aquin. Euther . He died in body , but liued in spirit . Some would haue his diuine power meant , quickening others that were dead , who came out of their graues . Some vnderstand his reuiuing againe to a spirituall life after his bodily death , the quickening spirit comming againe into his dead body . Some lastly vnderstand his diuinity wherein he liued , ●●●d ras . 〈◊〉 . and alwaies liueth , because the Godhead is a spirit , expounding his being quickened in the spirit , of his being restored to life by the power of his diuinity . Beda citeth Athanasius , taking the spirit here for the holy Ghost , Athanesues . as if it were meant , that he was quickened in the faithfull , his members in the spirit comming into them . I subscribe to that of Augustine and Luther , as seeming to me most genuine , he died the naturall death , but liued againe the spirituall life in soule and body . For although the word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be often put for preserued aliue , yet here it being opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it agreeth better to vnderstand it of that which is opposite to being put to death , that is , being raised to life againe in the spirit , that is , by the power of the Deity , his very body is now become spirituall , as ours shall also be . And thus it agreeth excellently with that which went before , that we should patiently suffer any wrongs , because as the Lord Iesus did not , so neither shall we lose any thing , no not though we should be put to death , for we shall but exchange , as Christ did , a naturall life for a spirituall and heauenly which is for euer .

Secondly , What is meant by Christs going in the spirit to preach to the spirits in prison , &c. To this it is answered diuersly by diuers , some of which answers I haue shewed already . First , It was a generall receiued opinion amongst most , that Christ descended into hell , there in person to preach to such spirits as were departed out of this world before his comming . Clemens Alexandrinus Strom. 6. Athanasius Epist. ad Ep●ctet . Epiphan. Haeres . 77. Cyrillus Alex. in Iohan. cap. 36. lib. 12. Hillar. in Psal. 118. Ieronym . in cap. 54. Esa. Ambros . in Rom. 10. Iustin . in tryphon . Irenaeus lib. 3. cap. 23. And the last of these two alleageth a place out of Esay , the former of Ieremy , in these words , The holy Lord of Israel was mindfull of his dead which slept in the earth , and descended to preach saluation to them , that he might saue them . Which words are not now extant any where , but are thought by Irenaeus through the hatred of Christianity to haue beene put out by the Iewes : yet they that agree in the generall of Christ his descent , doe greatly differ about the effect thereof . Some holding that hee saued all that were in hell before by his preaching , as Hilary , and Hermes in his booke entituled Pastor ; but the disobedient in Noahs time are named onely , because they were the greatest number that perished together . This is mentioned and reiected as an heresie by Augustine , August . lib. de Hares . cap. 79. and that worthily , because so contrary to the holy Scriptures , Esa. 66.24 . Matth. 18.8 . Luke 16.26 . Some aga●ne hold , that hee saued onely those that were worthy , who led a good life , and would haue beleeued , if he had before come amongst them , but vpbraided the rest by their disobedience and infidelity , as Occum . Gregory Nazianzen , &c. or that there were some penitent amongst them that were drowned by the floud , whom he had saued , as Lyra teacheth . And it is a thing generally held amongst the Papists , that there were in Limbo patrum the soules of the faithfull , who died before Christs incarnation , who were by his descent deliuered . Some againe , and they be the Diuines of our side , which teach a descent of Christs soule , hold , that he went downe to vpbraid the incredulous in Noahs time , and such like , with their infidelity , shewing them what he had suffered for the saluation of the faithfull , of the benefit whereof they were altogether depriued through their owne default , to their greater terrour . Touching the distinction which is made of Christs preaching , as if it had beene partly to such as were appointed to life , when it is spoken onely of the disobedient in prison ; it is a plaine wresting of the place : and therefore Lorinus himselfe a Iesuite calleth it in question , how it can stand . Touching the penitency supposed to haue beene in some that were drowned , it is a meere coniecture without all ground , and if any such were , they went not with the rest doubtlesse to this prison , but to Abrahams bosome ; or as the theefe vpon the crosse to Paradise . Touching the last , it seemes to be implied in an article of our Church , determined in a Synod * * Synod . Angl. Quemadmodum Christus pro nobis mortuus est & sep●ltus , i●a ●tiam cred●ndus est ad inferos dese●nd●sse . Nam corpu●● sque ad resurrect●o●●m in sepulchro iacu● , spiritus ab illo commissas cum spiritibus , qui in carcere vel inser●o detinebantur , fuit , illisque praedican●t , quemadmodum ●●statur Petrilocus . assembled in King Edwards daies An. 1552. Artic. 3. Euen as Christ died for vs , and was buried ; so he is also to be beleeued to haue gone downe into hell , for his body lay in the graue to the time of his resurrection , but his spirit , that went out of him , was with the spirits in hell , or in prison , and preached vnto them , as Peter testifieth .

Secondly , Some hold , that Christs preaching in a spirituall manner by Noah is meant ; herein Thomas Aquinas followeth Augustine . August . epist. 99. In this also ioyne Beda , Hugo , Carthusianus , Beza , &c.

Thirdly , Luther . Some vnderstand his preaching by the Apostles , to whom he sent the holy Ghost , Hessil●u● . and herein they went and preached to the Gentiles being in the prison of the flesh , who are described as bound in chaines , Psal. 106. Esa. 42.49 . And to shew that of olde they were bound with the chaines of infidelity , he mentioneth the imprisoned in the daies of Noah , and they are called spirits , to intimate the immortality of the soule .

Fourthly , Some vnderstand by the prison here Purgatorie . Francis . Turria .

Fiftly , and lastly , Some most absurdly apply this preaching to the eight persons in the Arke , A●ias Montan Caluanstu . lib. 2. cap. 16. §. 9. as in a prison for the time . And yet there is another interpretation of Caluin , by his going and preaching , vnderstanding his making them to feele the power of his passion , who died long agoe , and yet remained in their soules , expecting the Lord Iesus ; and he saith , that it should not be read in prison , but in a watch-tower , in specula , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth .

For my owne part I subscribe to those , that hold this to be the most obscure place in all the Epistles ; for no Exposition that hath hitherto beene giuen doth so fully satisfie , but that some exceptions will lie there against . That of Arias Montanus falleth of it selfe , because they in the Arke were obedient , whereas this preaching was to the disobedient . 2. That of Purgatory is a meere fiction , there being no such place in rerum natura . 3. That of Caluin , applying it in part to the soules of the faithfull seemeth to be improbable , because these were the disobedient , and it is not onely said , that hee preached , but went and preached , intimating a locall motion , and not onely a vertuall penetration . 4. To expound it of his preaching by Noah , is to peruert the order of the Text , according to which this his going must be after his inclining againe , and why should he call the men liuing at that time spirits , which is a word no where vsed to set forth liuing men by , but either Angels good or bad , or soules departed . 5. Much lesse can the Gentiles bee vnderstood by the spirits in prison , amongst whom the Apostles came , because they were such as liued in the daies of Noah , not men of like quality , but those very men . 6. The Popish Limbus is but an imaginary place , and to hold that any being in hell were deliuered againe , seemeth to be contrary to the holy Scriptures , as hath beene already shewed . There remaineth then onely that of his descending to triumph ouer the Deuils , and to vpbraid the damned spirits with their infidelity and impenitency , shewing how iustly they were for euer therefore shut vp in that place of torment ; and because they of the old world were the most noted for their great multitude that went downe thither together ; hee mentioneth them , but in them vnderstandeth all other then damned spirits also . And this is the most probable of all other expositions , and most consonant with the rest of the holy Scriptures . For this is one part of Christs preaching to conuince the impenitent , as iustly and certainly reprobate and damned , as appeareth , Mat. 11.21 . Mat. 12.41 , &c.

What is meant , when Baptisme is said not to be an outward washing , Verse 21. but the request of a good conscience vnto God by the resurrection of Iesus Christ ? What others haue said hath beene already set downe . Piscator . Scholia . Piscator to this speaketh most fully and excellently : Baptisme standeth not so much in the outward washing of the body , as in the remission of sinnes by the bloud of Christ , which is the washing of the soule and conscience , which being by faith apprehended , the conscience becommeth good ; and so the faithfull in the confidence hereof boldly questioneth with God about his fauour reconciled vnto him by Christs death , and testified by his resurrection ; saying , Hath not Christ reconciled thy fauour vnto vs by his death to endure for euer ? Certainly it is so , for his resurrection doth testifie it , seeing that vnlesse he had made a perfect expiation of our sins by his death , & reconciled thy fauour vnto vs , he could not haue risen againe to life and heauenly glory . So that these words , by the resurrection of Iesus Christ , haue not reference to the word saueth , but to the request of a good conscience , for this ariseth from Christ his resurrection . August . contra Faustum , cap. 12. Beda . Gagneus . Angustine and Beda say the same with Thomas Aquinas , and Gagneus also , setting it forth more fully thus : The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth a stipulation or promise conceiued in words , whereby he that is baptized couenanteth to beleeue and doe as hee is in baptisme required , Act. 8. as the Eunuch answered Philip. And this beleeuing , and renouncing of sinne and Satan , saueth , and not the washing with water , by the resurrection of Iesus Christ ; that is , because his Resurrection is our iustification , who by rising againe destroyed death and went vp into Heauen , that we might haue a place there . Here growth a great question whether Baptisme , which is outward , hath any effect to the sauing of the soule , or whether all the vertue lieth not in Faith , and internall grace sanctifying the soule and conscience . But Christ hath cut off all this question by saying , He that beleeueth , and is baptized , shall be saued ; thus ioyning them together , so that it is vnlawfull for any to seuer them . Baptisme is then perfect and salutiferous when the conscience is baptized , there being an inward working of the Spirit to the purifying of the heart by Faith , as water is outwardly vsed .

How is Baptisme an antitype of the Arke ? and how is it said to haue saued those eight persons by the water ? Thomas Aquinas hath already set downe fiue things wherein the Arke doth serue fitly to set forth Baptisme . August . lib. de vnitate Eccl. s . cap. 5. Gagneus . Augustine hath an Allegory in the pitching within and without , holding that this setteth forth charity . Gagneus saith , that as the waters lifted vp the Arke , and so they within were saued , in like manner Baptisme lifting vs vp from the earth to Heauen , in an heauenly conuersation , saueth vs ; and as the Arke , though it were tossed with tempests , yet could not be drowned , so the Church is saued through many afflictions , neither can it bee ouerthrowne .

He that will , may gather other notes of similitude also out of Pererius , and Pagnan . in Isagoge ad Scripturas . Perer. lib. 10. in Gen. disp. 11. Touching the sauing of those eight by the water , it is meant of their corporall deliuerance , for it is a question whether all their soules were saued or no , it seemeth Chams was not . By the water is expounded , by some from the water , by others in the water , as per is vsually taken , as a Ship is said to be safe going in the water , and this I take to be the best .

Of the Angels powers and vertues subiected vnto Christ , Vers. 22. enough hath beene spoken already , vpon Ephes. 1.21 .

Note , Note . that he which suffereth vniustly doth not finally suffer ; for Christ suffering thus , suffered in respect of the outward man , his enemies could not touch his spirituall estate , but that herein he liued still , and was the more highly exalted , and so shall we his members be .

Note againe , Note . that Baptisme which is outward , is not like the Arke , to saue all that come vnto it , but euery one that is of discretion must haue an inward worke wrought in him , that from a good and sanctified heart he may aske mercy of God through Iesus Christ , who is risen againe and ascended into Heauen , there presenting the prayers of such before his Father . Therefore he that beleeueth not , Mark . 16.16 . 1 Ioh. 3.3 . Vers 9. saith Christ , shall bee damned though he be baptized , and he that hath this hope purgeth himselfe , and he that is borne of God sinneth not .

CHAP. IIII.

THE Apostle hauing in the former Chapter propounded Christs example , proceedeth here to presse it vnto them , that as he suffered in the flesh , so they being his members , should approue themselues to suffer in the flesh by the mortifying of their corruptions , and as hee was quickned in the Spirit , leading a new spirituall life , vers. 1 , 2. First , prosecuting that of suffering by the consideration of what they had formerly beene , and what some still were , for which they should giue account , vers. 3 , 4 , 5. and how the dead , of whom hee spake before , were not saued , but by being iudged in the flesh , vers. 6. Secondly , hee that setteth forth that which might moue them to a new life , the end of all is at hand , vers. 7. and wherein it consisteth , viz. in being wise , and sober , and praying , and louing , and hospitable , &c. from vers. 7. to vers. 12. where he returneth to speake of suffering againe , being properly vnderstood by being persecuted and railed vpon as Christ was ; touching which , first hee comforteth them with the glory and ioy after this to come , vers. 13 , 14. Secondly , he giueth a caueat against doing ill , whereby a man commeth to suffer , vers. 15. Thirdly , whereas they might be troubled in thinking that the estate of the wicked was better , for so much as they were not so subiect to sufferings , he sheweth that the time of the Christians suffering was now , but theirs should be hereafter when it would bee much more terrible , vers. 17 , 18. Lastly , that they might bee without all trouble of minde about their sufferings , he directeth them to God , to whom they ought wholly to commit themselues in suffering as to a faithfull Creator , vers. 19.

1 PETER Chapter 4. Verse 1 , 2 , 3 , &c.

Christ therefore hauing suffered in the flesh for vs , put vpon you the same minde also , for he that hath suffered in the flesh hath ceased from sinne , &c.

FRom Christs suffering death , as hee was man , Oecumen . in 1 Pet. 4. and led a naturall life here , hee argueth , that we ought to suffer that death , which is vnto sinne for him that we might liue vnto righteousnesse ; and if we be dead vnto sinne or to the world , there will be in vs a cessation from sinne . 2 Tim. 2. To suffer in the flesh therefore is to be dead vnto sinne , as Saint Paul elsewhere expresseth it , to bee dead with Christ .

Some of the ancient Fathers haue expounded this of the Gospell preached to the dead , of the dead vnto sinne , Vers. 6. holding that men are said to bee dead two waies : first , in sinne ; secondly , vnto sinne and to the world , by being made conformable to Christ in his death ; and these last , by receiuing the Gospell are stirred vp to condemne themselues for their former carnall liuing , which they doe when they leade a new life .

To suffer for Christ here , Tho. Aquin. Gorran . Isidor . is either to subdue carnall concupiscence by taming the flesh , or else by exposing the body to martyrdome for righteousnesse . It is , according to Isidor , to suffer in the whole man , as Christ suffered in the whole man , both exteriour and interiour ; the inner is the soule , wherein we suffer by contrition ; the outward is the body , wherein we suffer by macerating it , and by suffering both these waies , wee cease from all sinnes both carnall and spirituall .

For this cause it was preached to the dead ; Verse 6. that is , either yee ought not for this cause to regard the blasphemies of the wicked , or else for the auoiding of the danger of the Day of Iudgement , it was preached to such as are spiritually dead , that iudging themselues for such things as they haue carnally done , they might escape Gods iudgement and liue , as 1 Cor. 11.31 .

To take the six former verses of this Chapter together , Mayer . wherein an exhortation is set forth from Christs death considered , as I haue shewed in the Analysis ; Here are three doubts , 1. What is meant by our suffering in the flesh , Verse 1. whereupon followeth a cessation from sinne . I answer with Oecumenius , that the suffering of death in the body cannot bee meant , though he who is set for example suffered death when he suffered in the flesh : for vers. 2. hee speaketh of the residue of his time in the flesh being spent , according to the will of God . Wherefore to suffer in the flesh here is to be mortified to sinne , Luther . in 1 Pet. 4. which to follow , it is a life vnto vs naturally . For as Luther saith , there were two ends of CHRIST his suffering , as he was man , which is meant by his suffering in the flesh ; first , to satisfie for our sinnes ; secondly , to giue vs example , both of suffering persecution , and of suffering by being mortified vnto sinne , as vnto lust , or hatred and enuy : for if these inordinacies be subdued in vs , then we cease from seeking how to satisfie our carnall lusts , and from attempting reuenge in word or deed . It is true , we are iustified by Faith when we first beleeue , and then the Spirit of Sanctification entreth into vs , but we must be more holy and righteous daily , as he that had his wounds bound vp by the Samaritan was staied from bleeding and being indangered any further thereby , but yet they were not altogether healed till after some time . Rom. 6.6 , 7. Saint Paul hath a place to the same effect with this ; Our old man is crucified together with him , that the body of sinne may be destroyed , that we may not serue sinne any longer . To meditate vpon Christs Passion is a most effectuall meanes to make vs to be thus mortified to sinne , and willingly to beare our aduersities . Some vnderstand these words , Ieron . contr. Jouin . August . de fide & op●re●● . 10. &c. 1 Cor. 5 . 2●● . He which hath suffered in the flesh hath ceased from sin , either of Christ or of the Christian ; he hath ceased from sinne both because he neuer did any , and as he is said to haue beene made sinne , that is , a sacrifice for sinne , for he is now no sacrifice any more : but all preferre the other , as it is indeed the most genuine , the mortified Christian ceaseth from sinne , so that it doth no more rule and reigne in him .

What are the seuerall vices here mentioned , Lasciuiousnesse , Vers . ● Lusts , excesse of Wine , Reuellings , Banquetings , &c. wherein hee saith , they liued before . Lyra Lyranus by Lasciuiousnesse vnderstandeth all externall acts in the matter of venery , and by Lusts the internall desires of a lustfull minde , and indeed by Lasciuiousnesse is meant not onely adultery , but that wantonnesse which is ingesture and apparell and words . The lusts here spoken of are defined by the Pontificians to be onely lust with consent , denying lust simply to be sinne ; but of this enough before , Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expounded the excesse of Wine , signifieth properly those boilings vp , which breake into pustules and red tumours . The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eatings after the meale ended . Some say , it is so called because of the dead sleepe following after , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some , because of the pipe which is commonly present at such feastings . Some , from streets and rowes of houses together , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where they inuite one another . The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drinkings , because as Lyra noteth , there bee other waies and meanes to drunkennesse besides by Wine .

Who are meant by the dead , to whom it is said , For this cause it was preached to the dead , Vers. 6. that they might be iudged according to men in the flesh , and liue according to God in the Spirit . That of Thomas Aquinas and Occumenius , which is followed also by Luther , that by the dead are meant the dead in sinne , cannot stand , because the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were then redundant ; it being hereby intimated , that the Gospell was preached to others besides the now liuing , and by the quicke and the dead , vers. 5. are no such dead meant , according to which it is fit that this should be expounded . Beza . Beza therefore holdeth it most easie to giue the sense of these words , that as the Gospell was preached to the liuing , so it had beene preached to them that died long agoe , and so is no new doctrine . The spirits of the dead cannot be meant , because of the distinction following , according to man and according to God , that is the naturall and the spirituall man . And to this doe I subscribe : and so of the words following this is the meaning ; As now they to whom the Gospell is preached , are required to die vnto sin and to liue vnto righteousnesse , so were they like wise required then , to be iudged according to man , that is , to be mortified as they were naturall men , for hee that is iudged or condemned , is iudged to die , and to liue according to God , that is , Piscator . to be renued vnto holinesse . Piscator expoundeth it of those in Noahs time before spoken of , Chap. 3. of whom hee saith , some when they saw the iudgement of God comming vpon them , repented and were saued , and so they were iudged according to man , that is , perished in their corporall life , but were receiued to euerlasting life . Aug●●pist 99. Augustine vnderstandeth by the dead , the dead in sinne and infidelity , as Thomas Aquinas doth , saying , that vpon their conuersion they are iudged according to men in the flesh , because they are persecuted and spoken against , but they are euen hereby furthered in their spirituall life , and this is followed without much difference by Beda , Vatablus , Arias Montanus , and Huge . Bellarmine , Valentia and Suarez hold , that by the dead , are meant the spirits in prison before spoken of , as Oecumenius doth : and Lorinus saith , that it is a most plaine place to confirme Christs locall descent into hell , but I cannot see how it may bee thus taken , vnlesse it be yeelded , that they in hell were conuerted and saued by his preaching there , because he saith , that they might be iudged according to men in the flesh , but liue according to God in the Spirit : which cannot be expounded of any thing else but of the conuersion of a sinner . But that any are conuerted and saued out of Hell , abhorreth from all sound Diuinitie .

Note , Note . that there is a conformity betwixt Christians and their patterne , Vers. 1. Christ : as he suffered in the flesh , so ceasing to be any more in this world after the manner of men ; so true Christians suffer by mortification vnto sinne , which springeth from the flesh , but that being once mortified , there is in them a cessation from all their former wickednesse . Howsoeuer they may still fall out of infirmity , yet the course of their life is not intemperate and riotous as it was before , they trade not in sinne . They therefore that liue a wicked life still , though they are called Christians , yet they haue no communion with Christ , because they suffer not with him .

Note againe , that such as are conformable to Christ by being dead vnto sinne , shall haue enemies euen for this , Note . and shall be railed vpon by those that still remaine in the flesh ; but such enemies of theirs and railers need none other signe of reprobation , as shall appeare when the Day of iudgement commeth .

Note lastly , Note . that the onely meanes to escape iudgement at the last day , is by the preaching of the Gospell , to be brought to that , that we are iudged according to the flesh , and quickened according to the Spirit ; that is , truly conuerted and brought to liue an holy and righteous life : others in whom there is no such effect , can looke for nothing but a most terrible sentence to be denounced against them , when Christ shall come to iudge the quicke and the dead .

CHAP. 4. VER. 12.

My brethren , estrange not your selues from the fiery triall which is amongst you to proue you , as if some strange thing had happened vnto you .

The vulgar Latine readeth it , Nolite peregrinari in feruore . Doe not play the strangers by reason of the feruent heat . Our English translation , Thinke not strange of the fiery triall : in Greeke it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

There is little difficulty in any thing , Mayer . Vers. 7. before wee come at these words , vers. 7. The end of all is at hand , is commonly expounded of the end of this world , from whence it is vsuall with the holy Apostles to raise a motiue to watchfulnesse . Only Oecumenius expoundeth it of Christ , The end of all is come ; Oecumen . that is , Christ , the end of all the Prophets , & therefore after his example we ought to aspire after perfection . But the first is most genuine . Vers 8. Vers. 8. Loue couereth a multitude of sinnes , this he also expoundeth of the sinnes of him that loueth , God being made hereby propitious and mercifull to him , so that none of his sinnes are laid to his charge , and herein he is followed by Gorran and other popish Writers , that would haue loue the cause of our iustification . But it is plaine from the place from whence these words are taken , that it is meant of his sinnes , 〈◊〉 10.12 . to whom loue is shewed ; Hatred stirreth vp strife , but loue couereth all sinnes : Chrys. Hom. 4. All. ap●st . and therefore Chrysostome expoundeth it thus , as hatred will finde matter against a man when there is none , so loue passeth ouer and winketh at , and will not see many faults , in whom they are , though against our selues , and excuseth , Hern. Epist. 7 . ●●●emie●tiae au●●● . ●a quae non 〈◊〉 s●●●cantar . as much as may be , the sinnes of others . So also Bernard , Loue couereth many sinnes , but enmity suspecteth euen those that are not .

Touching the present , vers. 12. all Expositors generally agree , that the fire here spoken of setteth forth aduersity and trouble in this world , which commeth vpon the Christian for his professions sake . And the Syriacke Interpreter doth not mention any fire at all , but , thinke not strange of the tentatiers that are amongst you . And it is no new phrase to expresse afflictions by fire . Esa. 48. Psal. 16. Psal 65. 1 Pet. 1. Esay speaketh of the furnace of pouerty . Dauid saith , That the Lord tried him with fire , and we haue passed thorow fire and water ; and Peter speaketh to the same effect before , that your faith might be found more precious than gold which is tried in the fire . But for the reading of the words there is some difference , Tertulan Scorp . c. 12. No expaueseata vsitonem Fulg. ad Frasim . c. 30. Cypri . Epist. 56. whereof somewhat hath beene said already . Tertullian readeth it , Be not afraid of the burning . And Fulgentius not much differing , Nolite expauescere in feruorem , Cyprian readeth it , Do not wonder at the burning which happeneth vnto you : and Ierom not much differing , Wonder not in the burning . Hieren . in cap. 4. Amos . And as there be diuersities of readings , so there is in rendring the sense . But the most generally receiued is , Wonder not , or thinke not strange of the fire of tribulation , as though it were a thing not compatible with the state of a Christian : for it is rather a strange thing that a Christian should be without tribulation , & argueth a bastard , Lyto . Hugo . Heb. 12.9 . Some expound it of estranging themselues from the faith and loue of Christ , for the fire of tribulation . Turrian . One expoundeth it of the fire of lust , wherewith if a Christian be burned , he ought not to thinke strange of it . It seemeth to me , that estranging of a mans selfe from persecution for the Christian profession , is meant , being taken with so much feare thereof , as that he will rather forsake Christ than endure it . And aptly fire is named , because so many of Gods seruants haue beene committed to the fire and burnt for Religion .

Touching the residue of the Chapter , there is some difficulty in vers. 14. Verse 14. Because the Spirit of glory and of God resteth vpon you , word for word , as Beza readeth it , That of glory and that Spirit of God resteth vpon you . Quod s●●●norit , gloria , & virtutis Der , & qui est c●us 〈◊〉 super 〈◊〉 , re●●●●scit . Cyprian . Epist. 5● The Latine translation hath it , That which is of glory , and honour , and vertue of God , and which is his Spirit resteth vpon you . Some againe reade it , The glory and Spirit of God . Cyprian hath another reading , The name of the Maiesty and vertue of the Lord resteth vpon you . The Syriacke , The glorious Spirit of God resteth vpon you . Of all these , that doubtlesse is to bee preferred which is first , as being most agreeable to the Greeke . The meaning is , that if any man suffereth for Christ , not being terrified or shrinking through feare , it is by Gods Spirit in him , that he is made thus couragious and confident , which is the Spirit of glory , so called in respect of the glory that is in thus suffering ; as it is a base and ignoble thing to be timorous and daunted at sufferings for the Lord , and the end shall be glory in Heauen to those that suffer : againe , it is called the Spirit of God , that is , of the loue of God , there being no such great loue to be shewed vnto the Lord as by suffering for him . There be not two spirits then here spoken of , but one and the same diuersly called to set forth the excellency thereof the more .

In setting downe in what case there is no comfort in suffering he nameth , Vers. 1● . as a busie body in other mens matters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ouerseer of other mens matters , so as to be ready rigidly to censure and reproue them hauing no calling so to doe : for hereby ofttimes convention ariseth , and he that is thus ouer-busie and medling , smarteth for his labour .

Because the time is that iudgement should begin at Gods house . Vers 1● . Here may seeme to be some difficulty , what is meant by Gods house and by the iudgement spoken of , and in that it is further added , Oecumen . Basil . mag . if the righteous scarely be saued , &c. But Oecumenius alone may resolue these things for all : By Gods house are meant the faithfull , who are the familiars , as it were , of God ; by iudgement is not to be vnderstood condemnation , but an examining and trying by troubles in this world . Now it is vsuall amongst men to bee most offended with a mans neerest and dearest friend when he sinneth against him , and so God beginneth first to shew his anger against the faithfull during this life , which is the season for it , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth . In many places it is spoken almost to the same effect , as Amos 3.2 . Esay 29.1 . Ezech. 9.6 . Ierem. 25.29 . Pro. 11.31 . and there be many examples of those , that being neere vnto the Lord , haue had iudgement vnto the death , and that for none of the greatest offences , as Vzzah , Iosiah , the Prophet that came to Ieroboam , and the men of Bethshemesh , and the subiects of Dauid , and some amongst the Corinthians , who are said for their disorderly comming to the Communion to haue fallen asleepe . 1 Cor. 11. But that they were not destroyed in soule also appeareth , because he addeth , ye are iudged here , that ye may not perish with the world . If God be so seuere against his owne , offending , much more will he be terrible to the wicked his enemies .

Hieron . contr. Pelag. Iusius est quis meo , quod slo● et multis virtutibus ; vix saluatur in 〈◊〉 , quod in quibusdam Dei misericordia indiget : saluaretur axtem facile , si ●●hil in se haberet maculae . Touching the righteous being scarcely saued , Ierome saith well , That none is perfectly righteous ; but the faithfull that are so called are scarcely saued , because there be some faults in them still ; they are said to be righteous , because they flourish with many vertues , but shall scarcely be saued , because in many things they need Gods mercy . And Oecumenius saith , that the righteous are saued with much difficulty , in regard of the violence wherewith the Kingdome of Heauen must be taken , and the sufferings to which they are exposed for Religions sake , which are sufficient , if God did not strengthen them greatly with his grace , to beat them from their Christian profession to their euerlasting destruction . In a word , the meaning is , if the most holy and best must passe thorow such sharpe temporall iudgements before that they can be deliuered from eternall destruction , the wicked and negligent doubtlesse shall rue it when the great Day of reckoning commeth .

Note , Note . that it ought to bee our daily meditation that this world and this life is fraile and transitory , that we may intend vertue the more earnestly , that will auaile vs when this life shall be ended .

Note againe , Note . that we ought to haue a care of preseruing one another from sinne , which is by a louing and milde carriage of our selues towards others , for thus many offences are preuented in our brethren , and so couered , and therefore wee must not see all that we see in others , but in loue winke at many things , so farre forth as not to be prouoked hereby , not to forbeare to reproue them , for this is alwaies necessary , Leu. 19.17 .

Note moreouer , Note . that there is a fire thorow which the faithfull must goe , but it is in this world by persecution and aduersities , not in purgatory , which is imagined to be afterwards . And seeing the fire of afflictions is no strange matter , but ordinary to the godly , we ought not to be affected with feare and terrour , as at some strange and vnwonted accident , but rather with ioy , which argueth an excellent Spirit , euen that of God to be in vs .

Lastly note , Note . that the punishments which haue beene and are inflicted vpon the faithfull , doe certainly argue the generall iudgement and condemnation of the wicked at the last Day : for it agreeth not with reason that holy men should be so seuerely dealt withall for sinning once , and that in lesser matters ; and that vngodly prophane wretches , who make a trade of sinne , should passe on for euer without iudgement . There shall be a iudgement therefore doubtlesse , when all euill doers shall be paid home to the full for all their wickednesses . Neither is it so easie to be saued from condemnation then , that all may hope well , for euen the best are in much hazzard , and doe with great difficulty and striuing obtaine euerlasting life in the end . Let all wicked and carelesse persons thinke vpon this and tremble .

CHAP. V.

THe Apostle hauing finished his discourse about afflictions , now commeth to exhort both the elders and younger to the most necessary duties of their seuerall conditions . The elders he exhorteth to feed Christs Flocke , vers. 1. the younger to be obedient vnto them , vers. 5. and all of them to be humble and to flie pride , vers. 6 , &c. and then concludeth the Epistle with praising of God and salutations . There is nothing in this Chapter almost that requireth exposition , but it hath beene already set forth . Touching Elders , see Text 11. Iam. 5. and whereas Peter calleth himselfe an Elder together with them , note , that he was not their Prince and Lord ouer them , as the Pope of Rome , pretending to be his successor , taketh vpon him to be ; and therefore this Bishop anciently was stiled by Ireneus , but Presbyter , an Elder . Touching the lording it ouer Gods heritage , vers. 3. I haue also declared what kinde of dominion is to be auoided by all Gods people that be in authority , Text 106. in Mat. 20. the word translated heritage , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence commeth the word Clergy , appropriated by a long custome of speech to ecclesiast call persons only , but the Lords Lot , all the faithfull are indeed meant hereby , amongst whom , because Ecclesiasticall persons are the principall , this name hath beene chiefly giuen to them , and the name of Laity to others for distinctions sake . Touching the submitting one to another , see chap. 2.13 , 17. where a like speech is vsed . It is meant here by humility and lowlinesse of minde , wherein euery one is to be subiect to another by thinking meanly of himselfe , as the word humility immediatly following doth declare . And the rest of v. 5. and v. 6 , 7 , 8 , 9. is almost the same word for word with Iam. 4.6 , 7. Only whereas he biddeth the younger to be subiect to the elders , Vers. 5. vers. 5. there is some question , whether by the younger , inferiour persons are to bee vnderstood , or the younger in yeeres : Beda . Hugo . Carthus . some seeme to hold , that inferiour persons are meant , as Beda , Hugo , Carthusianus , and Titlemannu● , and Caietan plainly affirmeth it . Others by younger , vnderstand the younger in yeeres , as Luther , and Beza . Luther . Beza . I preferre the first , because the word Elders , to which the younger are here opposed , setteth forth such as are superiour in order , and therefore it agreeth best to vnderstand it of those that be of an inferiour ranke , amongst whom all younger persons are included , as Saint Paul sheweth , Gal. 4.1 . and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed , Luk. 22.26 .

1 PETER Chapter 5. Verse 13.

The Church that is at Babylon saluteth you . Vers. 14. Greet yee one another with a kisse of charity .

BY Babylon here , all the Ancients generally , Mayer , Luther , Faber . and Luther and Faber vnderstand Rome , so called because of the idolatrous confusion that was then there , and cruelty that was vsed against the faithfull in that City ; and this allegoricall Exposition follow all popish Writers , of whom Lorinus hath made a Catalogue to the number of 26. But Beza , and Piscator , Beza . Piscator . and other newer Writers , vnderstand Babylon in Chaldea , where Peter was when he wrote this Epistle , holding , that it cannot be proued that he was euer at Rome , and if he had meant the Church at Rome , he had no reason to conceale the name ; and Luther saith , that he knoweth not , whether by Babylon here Rome be meant or no. It seemeth the more probable , that Rome is not meant , but Babylon properly vnderstood , because Peter was the Apostle of the circumcision , and therefore according to his Office , might well be in those parts where many Iewes were . But because it hath beene the common receiued opinion of the Church thorow so many ages , I subscribe rather to the allegoricall exposition , that Rome is meant here . For Peter was sent to preach vnto the Gentiles also , Act. 10. and so might well be at Rome , though there bee no certaine proofe hereof in sacred Story , but rather a probability that hee was not there . What if the Lord would guide this blessed Apostle , who was the first and chiefe in setting forth diuine Mysteries , to name Rome Babylon , to giue the more light to that which should afterwards be prophesied of Rome vnder this name in the Reuelation ? The Roman Catholikes contend the rather for this exposition of the name , that it may appeare that Peter was at Rome : But be it so , yet by their owne choice Rome is called Babylon in the phrase of Gods Spirit , and then Babylon is Rome , which is so infamous in the Reuelation , and that not heathen Rome , as they pretend , thinking thus to salue all againe ; but popish Rome , as I haue shewed more at large there . His sonne Marcus , who is said to haue saluted them , was Marke the Euangelist , called his sonne , because he begat him by the Gospell , as Paul calleth Timotheus his sonne . Piscator speaketh of him as his naturall sonne ; but Oecumenius confuteth that opinion , as hauing too weake a ground , viz. Act. 12. where it is said , that Peter came to the house of Mary , the mother of Iohn , whose surname was Marke , that is , say some , to his owne house , where his wife and children were . But if this had beene meant , there could haue beene no reason to speake by a periphrasis , but directly and plainly .

Touching the saluting of one another with a kisse of charity , enough hath beene spoken , 1 Cor. 16.20 . Touching the Messenger that carried this Epistle , Siluanus , it is thought by many that he was the same who is called Silas , Act. 15.22 . and whose name is prefixed with the name of Timotheus before some of Pauls Epistles .

THE SECOND EPISTLE CATHOLIKE OF THE Apostle PETER .

TOuching the Author of this Epistle , it is not to be doubted but as it beareth the name of Peter the Apostle of Christ , so it was written by him to the same persons to whom he wrote the first . And to confirme this the more , he saith , That hee was present with the Lord in the holy Mount when his glory appeared , vers. 18. for hereby Gregory the great confuteth those that doubted whether it were written by Peter or no. Hierom , Eusebius , Greg. Hom. 18. in Ezech. Euseb. l. 2. c. 40. Hieron . de viris illustribus . and Nicephorus doe all shew that it hath sometime beene doubted of , but indeed there was neuer any reason to doubt of it , and therefore it hath beene receiued by all orthodox Writers for canonicall ; and for Saint Peters vndoubted Epistle , no man euer reiecting it , though some haue sometime doubted of it . It was written according to Baronius , as I haue shewed before vpon the first Epistle , three and twenty yeeres after the first & the same yeere that Peter suffered martyrdom . The Argument is a commendation of a godly & vertuous life vnto them , lest by his former Epistle they should gather that it sufficeth onely to beleeue , and an admonition to take heed of false Teachers , especially , as some thinke , being occasioned by the followers of Simon , and some by the Gnostickes , though that be more improbable , seeing Carpocrates the Author of that heresie , or Basilides were not in the Apostles daies . It seemeth that hee had some reuelation touching his martyrdome shortly to come , whereupon he toucheth , and therefore he was the more carefull to leaue this Epistle as a further Memento to all the faithfull . In his first Epistle hee sought to arme the faithfull with comfort and patience against such as troubled them ; here he terrifieth the troublers of the Church , with threatnings of such iudgements as God of old hath executed against the wicked . He beginneth in the first Chapter with salutations , commemorating the great grace of God in Iesus Christ towards the faithfull , vnto vers. 5. to the faith in whom he exhorteth to ioyne all Christian vertues , vers. 5 , 6. yeelding some reason , how that thus their faith shall appeare to be a true faith indeed , and their knowledge of Christ shall not be without benefit in the end , whereas otherwise it will proue but vaine and fruitlesse , vers. 8 , 9 , 10 , 11. And then making some Apology for his remembring them of these things who knew them so well already , vers. 12 , 13. he confirmeth both by testimony from Heauen , of which he was an eare-witnesse , Mat. 17. that saluation is to be lookt for in Christ , vers. 16 , 17 , 18. and by the testimony of the Prophets , exhorting them to be conuersant in their writings for their further illumination and confirmation , vers. 19. Teaching the infallibility of their prophesies , vers. 20 , 21.

2 PETER Chapter 1. Verse 4 , 5 , 6.

Whereby are giuen to vs exceeding great and precious promises , that by them ye might be partakers of the diuine nature , hauing escaped the corruption that is in the world through lust . And besides this giuing all diligence , adde to your faith , vertue , &c.

WHereby , that is , by the comming of which Lord Iesus , Occu●en . in 2 Pet. 1. Exceeding great promises are giuen vnto vs , that is , many excellent gifts of grace , whereby we might be made partakers of the diuine nature being lifted vp to life and godlinesse : and therefore wee ought so to carry our selues , as that wee may ioyne vertue to faith , and by vertue goe forward to the increase of piety , till we come to the perfect good of all , viz. charity . We are made partakers of the diuine nature by the comming of our Lord and God , Iesus Christ in the flesh , for hereby the first-fruits of our nature are sanctified , and if the first fruits be holy , the whole lumpe is also holy , such as all they are , from amongst whom the first-fruits are taken . And he calleth it the corruption of the world , from which we are hereby escaped , because the lust whereby wee are tempted consisteth of corruptible things , and is conuersant about worldly things , which are subiect to corruption . Then follow the degrees of perfection ; First , faith . Secondly , vertue , which standeth in good workes . Thirdly , knowledge of the mysteries of God , which is not but to those , that by being exercised in good workes get ready and quicke senses . Fourthly , temperance , which is necessary for him that hath knowledge , lest he be puffed vp hereby . Fiftly , patience , because a man cannot be temperate without it . Sixtly , brotherly loue after godlinesse , which maketh way vnto it . Lastly , charity , which is the perfection of all .

This word [ Whereby ] is read either by whom , viz. Christ ; Th. Aqu●nas in 2 Pe●er 1. or by which in the singular number , viz. knowledge ; or by which in the plurall , viz. gifts . The most excellent promises said to be giuen vs , are eternall life giuen by hope here , and in deed hereafter , and it is set forth in the plurall number , because of the multiplicity of those ioyes , and he calleth them pretious , because they are bought with a price . That by them , that is , by the grace and peace before spoken of , or by those gifts yee might be partakers of the diuine nature , that is , participating of grace in this life , and of glory in the life to come . Of this fellowship with God the Father , and the Sonne , it is spoken of 1 Iohn 1.3 . That which is added of escaping the corruption which is in the world , is a condition required in the faithfull , who expect the foresaid glory , and he calleth it corruption in the world , to set forth not onely the lust of the eyes , but also the lust of the flesh , and the pride of life , as 1 Iohn 2.15 .

But yee bringing in all care in your faith minister vertue , &c. Here are eight things spoken of , as so many steps to heauen , as there were eight steps vp to the Temple , Ezech. 48. the three first respect good , the next three euill , the two last respect loue . Faith moueth and directeth , vertue executeth , and knowledge chooseth and rectifieth . The euill is either of fault to be auoided by abstinence , or of punishment to be borne by patience , or in either kinde in others by godlinesse releeuing them . Loue is either of our neighbour , or of God . To faith he biddeth ioyne vertue in doing , for a figure of which , Andrew , Vertue , Iohn 1. is said to be the brother of Peter , that is , of Faith . And because a man cannot do well without discretion , he biddeth adde knowledge . Bernard saith , discretion is not so much a vertue , Bernard . Discretio non tam est virtus , quà auriga virtutis . as the Waggoner of vertue , without which vertue is vice , Rom. 12. our reasonable seruing of God is spoken of , and vnto the spirit of fortitude is ioyned the spirit of counsell , Esa. 11. Now , because knowledge auaileth not without abstinence from euill , he biddeth to ioyne abstinence from carnall pleasures ; and because hee that abstaineth from the pleasures of the world , will the better endure the miseries of the world , patience commeth next ; and because patience is nourished by godlinesse towards those that are in misery , and because a man may vse piety towards the miserable out of feare , or in some other respect , he addeth brotherly loue ; and because brotherly loue ought to be founded in the loue of God , he addeth , as the perfection of all , charitie . Luther not much differing , saith , Mayer . Lut●er . Quidest Deinatura ? aeterna veritas , ius●tia , sapien●ia , vita p●rpetua , pa● , gaudium , & v●lupta● , & quicquid boni pot●st nominari . Qui consors sit naturae Dei , haec omnia assiquitur , ●t vinat ●eterne , perpetuamque habeat pacem , voluptatem & laetitiam , iustus , sanctus , purus , omnia potens contra satanam , peccatum & mortem . that by these excellent promises whereunto it is attained by faith , is meant the glorious and happy estate to come , which yet by faith we begin to possesse now so many as doe by Gods power liue the life of grace . And thus we come to be partakers of the diuine nature , that is , of truth , righteousnesse , wisdome , euerlasting life , peace , ioy , and whatsoeuer desirable thing can be named , for this is the diuine nature , and of all these the faithfull doe partake : yet so onely , that they fly the lusts of the world . Wherefore in the next place he exhorteth to adde to faith vertue , &c. that is , a vertuous and holy life in good works . 3. Knowledge , how to vse the body by neither too much cockering it , nor wronging and hurting of it , as some in the affectation of sanctity haue done : for though God hateth sinne which is in the flesh , yet he would not haue the body destroyed therefore , but only , that the lust should be resisted . Againe , knowledge is when a man hath regard to honesty , and modesty in all his conuersation outwardly . 4. Temperance is not only about meats and drinkes , but in all things both of speech and deed a moderating of a mans selfe according to reason . 5. Patience , because though a Christian be neuer so circumspect and moffensiue in his life , yet the world will hate and persecute him . 6. Godlinesse , that is , whatsoeuer we doe or suffer , not to respect our owne glory herein , but the glory of God , doing & suffering all for Gods sake . 7. Loue and charity , he saith , are to be vnderstood , the one of the faithfull , the other more largely , euen of enemies and haters . Piscator . Piscator also agreeth with Luther touching the diuine nature , of which we are made partakers , when by grace wee partake of heauenly wisdome , and holinesse , and happinesse : for this is to partake of the diuine nature as much as we are capable . Onely in speaking of wisdome , hee saith , it is about the carrying of our selues towards others , so that we may winne them ; and temperance , he saith , is about meats and drinks , by the intemperate vse whereof offence is giuen ; by godlinesse , he vnderstandeth the worshipping of God by prayer , Beza annot. &c. Beza also saith the same , that to be partakers of the diuine nature , is to be partakers of those qualities which Gods spirit worketh in vs , wherin in his image consisteth , & thus much is expressed in the words following , hauing escaped corruption in the world through lust , where corruption is opposed to life , & lust to glory before spoken of . But touching brotherly loue and charity , he vnderstandeth the one of the inward affection , the other of the outward expression by deeds . Hauing thus set downe the diuersity of expositions , I come briefly to the rendring of the sense of all . Whereby , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath plainly reference to the all things before spoken of , vers. 3. which are giuen vnto vs both for life and godlinesse : for amongst these are set forth the great and precious promises , of which we are made partakers , when as by these meanes we attaine to faith , and so we partake of the diuine nature , that is , of holinesse and righteousnesse , whereby we auoid the corruption of the world by lust , as is added to expresse what he meaneth by partaking of the diuine nature . For we partake of the corrupt nature of man fallen , as long as we follow that euill lust that is in vs ; but when through the spirit we are so sanctified in beleeuing that we auoid this corruption , and liue holily and righteously , we partake of the nature of God , Eph. 4.24 . seeing the old man is now put off , and the new man is put on , that is , Christ Iesus , who is also God : from whence Ambrose argueth against those that denied Christ to be God , A●bros . lib. de inca●●at c. 8. for how else could he make vs partakers of the nature of God , if he himselfe had it not ? Seruetus . Seruetus gathered from hence , that there is a transfusion of the diuine nature into man : but erroneously , Athan. crat . 2. contra Arrian . for as Athanasius teacheth , we partake of the diuine nature onely by his grace through the spirit , without the diuision of the diuine essence , but Christ is begotten of the Father , and so consubstantiall with him . Osiander hath ●rred also as much , teaching that wee are iustified by that righteousnesse , wherby Christ is essentially righteous , not as man but as God . But Peter saith not , that we are partakers of the diuine nature by the inhabitation of essentiall iustice , but by the great and precious promises , which when we heare we beleeue , and so attaine to the things promised , the summe and substance of all which is Christ . It may rather be gathered from hence , that our iustification is a permanent gift as nature is , as Lorinus also granteth , according to which the regenerate is called a new creature , and therefore continueth to the end .

Touching the exhortation inferred hereupon , Vers. 5. vers. 5. it tendeth to shew , that the faithfull now that they are in the state of grace ought not to be secure , as if nothing more were required at their hands , but to beleeue : but they must vse all diligence , and haue a care to shine in all Christian complements of practice , for the order of which , that of Tho. Aquinas , followed also by Burges in his chaine of graces , liketh me best . After the radicall and mother grace , faith named , he first commendeth such graces as concerne the doing of good ; secondly , such as concerne euill ; first , of sinne to be auoided ; secondly , of punishment to be borne . Onely with Piscator I thinke that godlinesse is to be vnderstood of the exercise of godly duties , und withall of a godly minde , referring all our grace to Gods glory , and brotherly loue of the loue of the faithfull , and charity of the loue of all , euen enemies and persecutors . For whatsoeuer good we doe , and whatsoeuer euill we auoid , if godlinesse and loue be not adioyned , it is nothing worth . Without godlinesse it will be vnsanctified , 1 Tim. 4. for all things are sanctified by the word and prayer , and through the want of respect to Gods glory , Matth. 25. it may be pharisaicall through vaine glory , and if loue be wanting , there is but a lampe without oile , nothing but a sounding brasse and tinkling cymball . 1 Cor. 13.

Note , Note . that the condition of the faithfull is most high and honourable , euen a partaking of the diuine nature , as Mordecay was made partaker of royall dignity , which is , when our nature is changed , and of corrupt and impure , we become holy and righteous , for this is Gods nature . So that there is nothing in the world so much to be ioyed in , or to be aspired so much after , as to be holy ; and nothing so much to be shunned , as corruption : for if we be of the same nature with God , we shall also with him liue , and be blessed , and happy for euer .

Note againe , Note . that heauen and happinesse is not so easily attained vnto , as the world thinketh , onely by beleeuing , but great care and diligence must be vsed , that the whole life may be vertuous , that knowledge in the mysteries of God may be attained , &c. Hee must weare not one grace , but this whole chaine of graces , that would be adorned for God , and be receiued into his kingdome : for if there be but one , euen the last grace of loue wanting , all the rest are nothing worth , and the soule is but basely set forth yet .

CHAP. 1. VERS. 10.

Wherefore ( Brethren ) giue rather all diligence to make your election and calling firme , for doing these things ye shall neuer fall .

From the words which I haue already expounded vnto these there is nothing difficult , Mayer . Vers. 9. sauing that vers. 9. he saith , that such an one is blinde , and forgetteth his washing of old from his sinnes . Luther . But that may be vnderstood thus , as Luther hath it , he cannot see the way to goe one right step towards the kingdome of heauen , & doth as if he forgat his baptisme receiued formerly for the remission of his sinnes , at what time there was a vow made of new obedience , so that if he had a due remembrance of these things , he could not but doe better . That sins are washed away in baptisme is plaine , because we are inuited vpon this to be baptized , Acts 2.38 . And S. Paul speaking of those that haue beene washed , 1 Cor. 6.11 . varieth the phrase and saith , Ye haue beene washed , August . contra epist. Pelag. c. 13. Dicimus , baptisma dare indulgentiam omnium peccatorum , & auferre crimina , non radere . ye haue beene sanctified and iustified . And hereunto Augustine agreeth saying , In baptisme all our sinnes are pardoned and taken away , not pared onely . Hereupon the Papists inferre inherent righteousnesse , and an vtter abolishing of originall sinne in baptisme : but that this is false appeareth plainely from many places , Rom. 7.17 . Gal. 5.17 . Colos. 3.5 . Wee are washed indeed from the sinne that wee brought into the world with vs , so as that it shall not be laid vnto our charge , but it remaineth still as a root of euill , as long as we liue , seeing otherwise all persons regenerate by baptisme should liue without actually offending , for so much as there were nothing to tempt to sinne , if this lust were quite rooted out and gone , Iames 1.13 .

Touching the present Text. Vers. 10. Is not our election and calling sure without our endeuour ? Is it not firmely appointed by God from the beginning , who shall be saued , that he biddeth vs make it sure ?

I answer also with Luther , Luther . that in respect of God it is firme and stable , but it is not sure to vs , but by endeuouring constantly and continually in good workes . The foundation of God indeed remaineth sure , but our faith wil be but little sure , if we be not carefull to leade a life worthy the faith and profession whereunto we are called . And therefore they are deceiued , that say , so they haue true faith they care not in what a small measure they haue it , and how little it be : for to get as strong a faith as may be will be little enough , seeing ( as hath beene shewed in the former Epistle ) euen the faithfull shall scarcely be saued .

But it is further demanded here ; Doe good workes then make vs sure , that we are in the number of them that shall be saued , and are we not then iustified hereby , as well as by faith , and is not euerlasting life a reward giuen for them ?

Indeed the Papists teach so , Lorinus . and therefore they reade this place thus , Giue all diligence to make your calling and election sure by your good workes . And Lorinus findeth great fault with Caietan and Gagneus , and others of that side , that they follow rather this reading with vs , wherein the mention of good workes is left out , as it is also in the Greeke . But hee needed not to haue beene so hot , for though these words were in , as Robertus Stephanus alleageth three Greeke Copies wherein they were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. yet it maketh nothing for the proofe of our iustification in part by workes , but onely declareth that a man cannot haue a firme and sure faith without good workes , the want of them causing a want of solid argument to assure that we doe truly and rightly beleeue . And thus onely and none otherwise doe our good works make sure our calling and election , when we carefully attend vnto them . Touching the question of iustification by workes , and of the merit of workes , I haue spoken already vpon Rom. 3.28 . and Iam. 2. For that point of the necessity of good works vnto saluation , which Lorinus inferreth here , there is no man that I know that will contend with him about it . For we hold & teach , that good workes are necessary for euery one that would be saued , and that he hath but a vaine faith that is void of good workes ; yet they are not necessary , as the meritorious cause of our saluation , but as the next words vers. 11. doe declare , Vers. 11. as the way and a plaine and wide open way to heauen : for so he saith , Thus a way shall be abundantly ministred vnto you to enter , Ephes. 2.10 . &c. See also Ephes. 2.10 .

But yet a third question remaineth , and that is , whether a man can make his election sure , so as that hee may certainly be assured of his owne saluation ?

Lorinus gathereth from hence , Lo●●n●● . that a man cannot be certaine , because such as are called and elected , are bidden to make their election sure , which they should not be , if by faith , which is wrought in a mans calling , he were sure already . But this is a meere cauill of a man wilfully blindfolding his eyes against the light . It is true indeed , that a man is not sure so soone as he is effectually called to beleeue : for there is a weaker faith , and a stronger faith : faith in the very first beginning giueth some assurance , but this assurance is confirmed more in time by goods workes . Though he which is conuerted at the first doth beleeue , yet being so newly come out of a sinfull estate , he cannot but be full of doubtings and feares , through which his beleefe may yet be called vnbeleefe , as he that came to Christ for his childe spake of himselfe , Lord I beleeue , helpe mine vnbeleefe . And in this case it is that Peter biddeth to vse all diligence to make our calling and election sure . Or rather , because he that seemeth to be called and elected , may haply be outwardly called only : he willeth vs to approue our calling by a vertuous and holy life , that so we may be sure , whereas otherwise we should be deceiued . The true collection to be made from hence is , that a man may be sure and certaine of his saluation , and that he ought not to rest till he hath attained vnto it , by applying himselfe with all his power to liue so as becommeth his Christian and holy calling . For otherwise it were a vaine precept to endeuour to become sure , if this were not to be attained vnto . I grant , that the law indeed requireth that which man cannot attaine to , touching doing , and yet not in vaine , because hereby wee are continually remembred what man was by creation , and now finding it to be otherwise with him , hereby occasion is giuen , the same charge still lying vpon him , to seeke out to another , that is , Christ , in and through whom hee may attaine to the perfect fulfilling of the Law . But the precept of the Gospell which is to beleeue , and to be strengthened in the faith through godly liuing , so that we may become sure of our saluation , is not such a thing , but that it may be fulfilled , being the last refuge left for man fallen now to recouer life againe , or else it were a vaine charge ; euen as a man that is no way able to pay his debts , if hee be bidden to build a Church , or to deliuer vp such an house and ground to his Creditor , which he hath not , and so he shal be exempt from going to prison , should be but vainly conditioned withall : but being bidden to goe of his errand an hundred miles , he bearing his charges by the way also , and so all shall be forgiuen him ( as there is no reasonable man , that hath a minde to forgiue his debtor vpon some condition , but will set such a condition as he can performe ) he can performe what is inioyned him . But of this point of a certaine assurance of saluation to be attained by faith , I haue written already at large vpon Romans 8.38 .

Note , Note . that a wicked man loseth all the benefit of his baptisme and Christian profession : he hath indeed beene once washed from his sinnes by baptisme , but all that benefit is now as a thing quite gone and forgotten , and he hath lost his way to heauen .

Note againe , that faith whereby we are iustified and saued , Note . is more certaine or vncertaine , as our care to leade a godly life is more or lesse . Only the godly Christian that from his heart-root desireth and laboureth to liue in the feare of God , and to be alwaies doing of good , can be sure that he is elected . All others may iustly feare a reprobation . The consideration of this election breedeth much anxiety in many , who are much troubled about it , in searching whether they be elected or no. But they begin at the wrong end : if any man would be sure in this regard , let him goe to worke as S. Peter here teacheth , liue godlily and holily , for otherwise to search about it , is but to enter in a Labyrinth or Maze , without euer finding an end .

CHAP. 1. VERS. 19.

And we haue a more sure word of prophesie , to which ye doe well , that yee take heed , as to a light shining in a darke place , vntill the day be light , and the day-starre arise in your hearts ; &c.

He saith , Oecumen . in 2 Pet. 1. that we haue the word of prophesie the more sure , not because there was any prophesie before of this voice that came from heauen , but because by that voice comming from the Father we are confirmed , touching those things that were prophesied of the Sonne by the Prophets long agoe , and doe without question conclude , that all their prophesying is most certaine and stable . But this prophesying , he saith , was then a light shining in a darke or nasty place , till the Sun-beames came by Christ to inlighten the world , and this is the daies growing light through that knowledge which we attaine vnto vnder the Gospell . And if any man shall say , But why did not the Prophets expound and make more plaine what they prophesied , for so a great light might haue beene giuen long before ; he addeth , they prophesied as they were moued by the Spirit of God , neither were there prophesies of any priuate interpretation ; so that , howsoeuer they vnderstood what they prophesied , yet they were not to explaine their prophesies to others , seeing that the Spirit moued them not to this , but to leaue them darke for others to study vpon them , till the time of light should come .

There is nothing of difficulty betwixt the former Text and this ; Mayer . for when Peter speaketh of his departure hence , and of the Lords forewarning him hereof , he meaneth that forewarning , Iohn 21.19 . and his being present to see Christs glory , and to heare the voyce of the Father from Heauen was Matth. 17.

Touching the present Text , Luther . Luther saith , that the prophesie is called firmer , because we haue no such Prophets now , as were then . Faber Stapul . Faber by firmer vnderstandeth most firme , and taketh it not as spoken comparatiuely preferring old prophesies for certainty , before the present preaching of the Apostles , than which nothing can be more certaine . Or else he calleth it firmer in respect of the knowledge what was meant thereby , by the illumination of the holy Ghost , the Apostles had not a coniecturall prophesie ; as others that conceiued erroneously thereof , but more firme , because they were sure , that thus vnderstood it was true . The. Aquinas and Gorran say , Tho. Aquin Gorran . that the prophesie touching Christ of old by Dauid , Psal . 2. Thou art my Sonne , this day haue I begotten thee , is said to be more firme in respect of the Iewes , who beleeued the Prophets rather than the Apostles . Beza also consenteth with this , Beza . but rather would haue the comparatiue here vsed , taken for the superlatiue , most firme . So likewise Beda , and Gagneus , and Lyra , and Augustine also . The authority of the old Prophets was such , Aug. serm. 27. de verb. apost. ca. 4. Quis nostrum non miretur , certiorem Propheticum sermonem dici , quàm vox de Coelo . Certiorem dixit , non meliorem , non veriorem . Quid est ergo certiorem , in quo magis confirmetur auditor ? Quare hoc ? Quoniam sunt homines infideles , qui sic detrahunt Christo , vt dicant , eum magicis artibus fecisse quae fecit . Possent ergo infideles etiam istam vocem delatam de Coelo per coniecturas humanas , & illicitas curiositates ad magicam artem referre . Sed Prophetae ante fuere . Si ergo magicis artibus fecit vt coleretur , nunquid magus erat antequam natus ? as that it had beene a long time receiued for certaine , and great reuerence was giuen thereunto , both by Iewes and Gentiles , euer since the translation of the old Testament by the 72 , at the appointment of Ptolomee Philadelphus King of Aegypt .

And to this exposition , as the most genuine , doe I subscribe . For if Peter had meant a most firme prophesie , hee would haue spoken in the superlatiue , not in the comparatiue degree ; and to say that there are no such Prophets vnder the new Testament , as were vnder the old , is without all ground , seeing they had the same spirit . Lastly , this is not spoken against those that erroneously interpreted the Prophets , but for further confirmation of those that would not so readily receiue any thing lately done or said , because they suspected fraud , whom he therefore referreth to the Prophets , not only in this particular vttered by the voyce from Heauen , but in all other things concerning the Messiah .

Touching the words following , the words translated in a darke place , are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a squalide filthy place , such as this world is by reason of the great corruption in it . Oecumen . Oecumenius seemeth to vnderstand it as spoken with reference to former times . And it is one exposition brought by Faber , Faber Stapul . that the old Law is a shadow and figure darkly setting forth the mysteries of Christ , vntill the day of the new Law by the comming of Christ waxeth light , and the day-starre of the Sunne of righteousnesse , that is , the Gospell arise in their hearts , they being conuerted vnto it : and thus Luther , Beza , Piscator , &c. vnderstand it also . Faber hath also another exposition , whereby the day of iudgement , or the great light , after that time , to those that are glorified , is vnderstood by the day waxing light , and the day-starre arising , for then we shall know as we are knowne , and all the light of Prophets and Apostles here is but like a Candle in a darke place , in comparison of that most glorious light . Thus S. * * August . serm. 237. de temp. In die ambulamus comparat . infidelium , comparat . verò illius diei , in qua resurgent mortui , adhuc nox sumus . Augustine vnderstandeth it , as it seemeth by these words of his : We walke in the day in respect of Infidels : but in respect of that day , when the dead shall rise , we are yet night : and so he reconcileth Paul and Peter , whereas Rom. 13.12 . he saith , The night is past , and the day is come . But Peter here speaketh of the day , as to come . And in another place he saith further , * * Aug. Tract. 35. in Iohan. Tunc praesenti tali die lucernae non erunt necessariae , non legetur nobis Propheta , non aperietur codex Apostoli , non requiretur testimonium Iohannis , non ipso indigebimus Euangelio . Omnes Scripturae tollentur de medio , quae nobis in huins saeculi nocte tanquam lucernae accendebantur . Tho. Aquin. in speaking of the discouering of all things at the day of iudgement , when that day commeth light shall not be needfull ; the Prophets shall not be read , nor the booke of the Apostles opened ; the testimony of Iohn shall not be required ; we shall not need the Gospell , all Scriptures shall be taken away , which as lights haue beene set vp in the night of this world . To this exposition subscribeth Prosper and Tho. Aquinas , Gorran and Gagneus , and many more . Yet Tho. Aquinas distinguisheth betwixt the day waxing light , and the day-starre arising ; vnderstanding by the one , the open knowledge of Christs diuinity ; by the other , the open knowledge of his humanity : or by the one , the knowledge which the Saints haue before the iudgement be past ; by the other , that is , the day waxing light , their knowledge afterwards . This , howsoeuer it hath great and learned Authors , yet seeing this speech is directed to them that did not yet so esteeme of the Apostles , and rest in their testimony touching Christ , doth not agree so well , because they should grow to be more fully informed by the light of the Gospell in time , and therefore I preferre rather the former exposition . For so much as they did not yet giue such certaine credit to the Apostles , the Gospell hauing not yet so fully inlightened them , he saith , that they did well to attend to the Prophets , till the day of Euangelicall knowledge should come , and the day-starre Christ should arise in their hearts by his holy spirit inlightning them so , as that they should perfectly know these things .

Touching the next words , Knowing this first , Vers. 20. that no prophesie of Scripture is of any priuate interpretation , &c. The meaning is , now that ye haue the Prophets and attend vnto them , before yee receiue any interpretation that shall by false Prophets be offered vnto you , as their priuate phantasies leade them , ye must know , that no such prophesie is to be receiued with such interpretation , but as it hath pleased Gods spirit , from whom prophesies come , to explaine and make manifest the obscurities thereof , because as the prophesie is not of man , but of the spirit of God ; so that is not to be receiued as the meaning thereof , which man deuiseth , but which the same spirit mouing the Apostles and apostolicall men to expound it , declareth to be the meaning . The true interpretation , Luther . as Luther hath it , is that which is approued by other places of holy Scripture , and that which cannot hence be proued is a priuate interpretation , how ancient & how great a name soeuer he hath that is the author of it . The Papists oppose a priuate interpretation to the common exposition giuen by the Church , wherein the Pope is the chiefe , and so would haue none exposition receiued , but what the Church of Rome ( swayed by the Pope ) is pleased to giue . But in contending thus for a publike exposition , they make way for the priuate phantasies of ignorant and sensuall beasts , such as many Popes haue beene . A priuate exposition is opposed to that of men holy and learned in the Scriptures , and so able to make good thereby the exposition : brought by them . If any wicked or prophane man shall bring an interpretation , or though he be well affected , if he be ignorant and wanteth iudgement , it is to be reiected as a priuate interpretation : that which is brought by the godly and learned , who are called to the expounding of the Scriptures , being made euident by other places of Scripture , is to be receiued . If it be obiected thus , there can be no certainty , seeing one bringeth one exposition , and another another . I answer , that in fundamentall points the godly and learned that proue their expositions by the Scriptures , cannot differ ; and if they should , a Councell met together to reconcile the difference , chusing one for president by a ioynt consent , the assistance of the spirit being first craued , could not differ ; and in the meane season what exposition we are by the spirit directed vnto , hauing by prayer recommended our selues vnto God , is to be embraced , so that we haue euidence of Scripture therefore . In points of lesse moment the differences shall not need to trouble vs , wee may follow that which is most probable to vs , seeing as Augustine speaketh herein , Quisque suo sensu abundat .

Note , Note . what a time of light we liue in now vnder the Gospel , so many as haue heartily embraced it . Before there was no more but ( as it were ) the light of a Candle in a darke place , a small light was giuen in the mysteries of saluation by the Law and the Prophets , able to inlighten but one Nation , as Theodoret speaketh . But now it is the cleare day-light extending into all parts . And therefore it behoueth vs to walke in the light , lest it turne to our greater condemnation , Iohn 3.19 .

Note againe , Note . that whatsoeuer any man bringeth out of the Scriptures , is not truth and to be embraced , but what is to be approued by the Scriptures ; and therefore the new Creed , and all the superstitious and idolatrous worship of the Church of Rome is vtterly to be reiected , as comming from false Prophets , and not from any moued by the spirit of God , seeing it is altogether without ground in the holy Scriptures , especially the chiefe point of the Popes head-ship and infallibility , whereupon all the rest hangeth .

CHAP. II.

HAuing in the end of the former Chapter giuen them a caueat against the priuate interpretations of prophesies , he doth here prosecute that argument , foretelling how they should be assaulted with false Teachers , who would obtrude vnto them their owne phantasies in stead of Gods truth . In speaking of whom hee sometimes sheweth their qualities and conditions , and sometime their most fearefull and horrible destruction . Their first propertie is to denie the Lord , and to blaspheme the truth , verse 1 , 2. The second couetousnesse , verse 3. The third and fourth fleshlinesse , and contempt of gouernment with those effects which it produceth , verse 10. which vices hee repeateth againe , verse 14. hauing first aggrauated that of the contempt of gouernment , and euill speaking , from the contrary example of Angels , verse 11. And then setting them forth by diuers comparisons taken from Balaam , and from wells and clouds without water , hee sheweth how vaine they are in their owne hopes , and promises vnto others , vers. 15 , 16 , &c. Their destruction is set forth to be such as shall come suddenly vpon them , verse 1 , 3. which is illustrated by examples of the Angels that fell , the old world Sodom , vers. 4 , 5 , 6. secondly , in regard of their like deceiuing condition , by the example of Balaam , vers. 15. and then particularly shewing by what iudgement they shall perish , vers. 17. namely , in vtter darknesse for euer , vers. 17. he aggrauateth their iudgement the more in regard of their apostasie , from the similitude of a dog , or swine , vers. 20 , 21 , 22.

2 PETER Chapter 2. Verse 1.

Which shall bring in heresies that destroy , denying the Lord that bought them , &c.

THese words were easie enough to be vnderstood , Mayer . but that the word heresies needeth some explication , and how false Teachers , who , hee saith , shall be damned , are called such as the Lord hath bought . And lastly , Vers. 4. that passage of the Angels that sinned , being kept in chaines of darknesse vnto iudgement .

Touching Heresies , it is a word comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying to choose , and hath beene commonly taken for any sect of Philosophers which followed that kinde of discipline which each one chose vnto it selfe . And this word is often vsed without contumely , not only amongst prophane Writers , but euen in the holy Scriptures , as where Paul saith , that hee worshipped God according to the most exact sect of their religion ; the word translated Sect , Act. 26. is heresie : Againe he saith , according to that way which they call heresie I worship God : Act. 24. and by others we know , Act. 28. that this sect or heresie is euery where spoken against . But sometime it is vnderstood of a kinde of doctrine contrary to the truth , which men haue chosen to follow and will not be here-from reclaimed , as here and Titus 3. Gal. 5. 1 Cor. 11. &c. if such doctrine be simply held , it is error ; but if obstinately cleaued vnto , it is damnable heresie .

Touching that saying , Denying the Lord that bought them ; none are properly said to be bought by the Lord , but the Elect ; yet in a large sense , all to whom the Gospell commeth are said to be bought by him , yea all men , because the price by him payed is sufficient to ransome all ; neither is it by any defect therein that any perish , but through their owne wickednesse and vnbeleefe . If the question be , who these false teachers are amongst Christians that deny the Lord , Lorinus telleth you , that they be the Lutheran and Caluinist Heretiques , as well as the Arrians , Manniches , Eutycheans and Nestorians of old , for in speaking things vnworthy of Christ , they doe ( saith he ) in effect deny him , when they teach , that he despaired and suffered the paines of the damned , and that his redemption is ineffectuall to Infants , because originall sinne is not taken away in them : and lastly , by deuising such doctrine , sacraments , and meanes of saluation , as are contrary to that which was by him propounded .

But the Iesuice doth greatly wrong both Luther and Caluin herein , for they haue no such doctrines , but they are his owne imaginations . Only because as he that is charged with theft , hauing nothing to say to cleare himselfe , is wont to call him a theefe that impeacheth him ; so the Papists being by vs iustly charged by their doctrines to deny the Lord , they reply and say , That we doe so . Whereas indeed , their doctrine is a denying of such a Christ as is set forth in the holy Scriptures . For he is our onely Mediator and Aduocate , and by the merit of his death alone we are saued , and that which he hath suffered doth fully satisfie for all our sinnes : but they teach more Mediators , the merit of our owne workes , and that by our owne sufferings here and in Purgatory , we must satisfie in part for our sinnes . The Scriptures set forth such a Christ as is Lord ouer all ; but they doe in effect subiect him to the Pope , ascribing to him power to make more Lawes than Christ hath made , and to dispense with his ordinances as in the Lords Supper , when Christ hath appointed to take the cup as well as the Bread , the Cup shall be permitted only to such as the Pope thinketh fit . Yee your selues therefore ( O ye popish Doctors ) are here taxed to deny the Lord Iesus , and to be the Authors of damnable heresies .

Touching the Angels that sinned ; the question is , what was their sinne , whether they sinned irrecouerably , and why , Vers . ● . seeing there is redemption for man , they are thrust into hell without redemption ; and where this place of darknesse is , in which they are said to be chained ? It is commonly agreed , though their sinne be no where expressed , that it was most probably pride , Tertul. lib. de patient . Basil . Homde inuidia . Cyprian . de inuid . &c. and aspiring to bee like vnto God in power and authority ouer all the creatures , and being free from the empire of a Superiour , as most Expositors agree ; and vnto this some light is giuen in diuers places of holy Scripture , as Esay 14.11 . Ezech. 28.12 . Iob 41.25 . Luk. 10.18 . 1 Tim. 3.6 . Now the sinne of the Angels is thought not to bee so plainly declared , because God hath not prouided for their restitution , but onely for the restitution of man . Athanasius telleth of some , Athan. euaest 6. ad Antioch . that held the sinne of the Angels to be their refusing to worship Adam , being by God commanded so to doe : but this is a fiction , and ascribed to Mahumet by Carthusianus , and to certaine doting Iewes by Galatinus . What sort of Angels fell , and whether the rest were lead by one , diuers coniecture diuersly . It is most probable that some euen of the highest ranks fell , because they are set forth by such names , Ephes. 6.12 . and Lucifer is spoken of as a ring-leader vnto them , Esa. 14.11 . Reuel. 1.2 . As for the possibility of recouering , some are of opinion , that sinning all in one instant , betwixt the time of their sinne and this punishment , Scotus . Gabriel . Salmeron . Nissen . Nemesius , Damascen . Quod bominibus mors , hoc angelis lapsus fuit , post quem non est paenitentiae locus , vt neque homini post mortem . Greg. 2. Mor. c. 3. Deus apostatam spiritum ad paenitentiam nequaquà reuocat . Fulgent . de fide cap. 3. August . Enchir. cap. 28. Greg. Mor. 4. c. 10. Isidor . de summo hono c. 12. Prosp. lib. de dimid. temp. cap. 2. there was a space of time wherein they might haue repented if they would ; as a man that is in a dangerous way hath power to returne . But most are of the contrary opinion , as Nissenus , Damascen , and Nemesius , whose saying it is , The fall of the Angels was the same with death to men , after which there is no place for repentance , as after death there is none for men .

And Gregory saith , God calleth not an apostat spirit to repentance : and with them consent Isidorus , Fulgentius , Prosper , &c. yeelding also some reason for it ; as the good Angels cannot fall because God vpholdeth them by his grace , so the euill could not recouer because grace is denied vnto them . But why is grace denied vnto the Angels falling more than vnto man ? Saint Augustine answereth , because the Angels sinned without any suggestion mouing them thereunto , but man by the suggestion of the Serpent . Gregory , that the Angels were stronger , and wiser , and perfecter than man , and therefore for them to fall it was more odious . Proster and Isidorus , that man falling , all mankinde was liable to perdition ; but though the Angels that fell bee without redemption destroyed , yet many stood still ; and for a supply of them that fell , the Elect amongst men are taken into their roome .

Touching the place into which the Angels falling were thrust , the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thrusting them into hell , he deliuered them to chaines of darknesse . The vulgar Latine translation hath it , rudentibus inferni detractos in tartarum tradidit cruciandos ; he deliuered them to be tormented , being drawne downe into hell by the cable ropes of hell . And Th. Aquin. Tho. Aquinas . following this , saith , That by the cables of hell are set forth their attempts in pride against God : for as by the cables the sailes are hoised vp and so they are blowne , and the ship is by this meanes carried on ; so by those proud attempts of theirs they were carried downe to hell : Beda . thus Beda also . But taking the words as they are in the Greeke , here is not set forth by what meanes they were cast into hell , but how fast they are kept there , euen as a prisoner that lieth in a dungeon fast bound with fetters of iron , so they are bound with chaines of darknesse , that is , they are kept in the darknesse-of hellish misery as if they were bound with chaines , being yet to receiue more exact torments at the Day of Iudgement . Some , because darknesse is spoken of , thinke that the place wherein they are kept is some dungeon-like darke pit within the bowels of the earth : but some , that it is this aire , and that there they are in darknesse , that is , in misery ; euen as a man in a burning Feuer , Beda . wheresoeuer he be laid is still tormented with the burning heat of his disease . And most are of this opinion , for Ierome saith , that hell is in this aire , Ieron . in Eph. 6. and that it is the common opinion of all the Fathers , that the aire is full of euill spirits . And Augustine saith , that the aire is called hell , Aug. lib. 8. de ciuic . c. 22. because it is the inferiour part of the world : so also Chrysost. in 1 Thes. Hom. 11. Tertul. Apoc. cap. 22. Theodoret. 4. de affect . Graec. Bern. ser. 72. in Psal. qui habitat . Luther . Luther without mentioning any place saith , That they are held with the chaines of obstinacy and desperation . Beza , Beza . with the chaines of misery . And it should seeme , that whatsoeuer they shall be hereafter , yet now they are not in any inner place of the earth , but here in the lowest region of the aire , because the Deuill is called the prince of the aire ; and as if the time were not yet come to bee sent into the bottomlesse pit , they expostulate with Christ , Why art thou come to torment vs before the time ? and send vs not , saith the Legion , into the bottomlesse pit . I doe therefore ( following the most receiued opinion ) hold , that the euill Angels are said to bee kept in chaines of darknesse , not meaning that they are in the bottomlesse pit , where is vtter darknesse , but of obstinacy and desperation , which is a spirituall darknesse , as to beleeue and to haue comfort towards God is to be in the light . But at the Day of Iudgement they shall be sent into the place appointed for them , where there is vtter darknesse , which is most probably in the bowels of the earth , where also some of them are now kept for the tormenting of the soules of the damned , which doubtlesse goe thither immediatly after the departure out of their bodies .

Note , Note . that heresies touching Christ are in effect a denying of him , and so tend to the damnation of those that hold them , and therefore the heresies of popery being such , let vs take heed of them and flie from them , euen as we would flie damnation .

Note againe , Note . that the seuerity of God is such against sinne , as that of what sort or quality soeuer they be that sinne , they shall not be spared : for none can be so glorious and so great as the Angels , yet hell torments are the reward of them sinning .

CHAP. 2. VER. 11.

Whereas the Angels being greater both in might and power , doe not beare blasphemous iudgement against them before the Lord .

Here is in short spoken the same that is more largely deliuered by Iude , Occumen . Iude Epist. v. 9. so that by those words these may be expounded . They beare not , that is , they offer not blasphemous speeches against the Deuill , who was sometime a Prince for reuerence to that glory of which sometime he was partaker . And the Argument here vsed , is à maiore . If the Deuill , who is more worthy to be railed vpon , yet because he hath beene partaker of a certaine glory , was herein forborne by the good Angels , and by Michael for example , then much more should these railers being but men , and the glories which they raile vpon constituted by God , forbeare to prosecute them with calumnies and opprobrious words .

The Angels doe not beare the execrable iudgement that is against them ; Th. Aquinas in 2 Peter 2. that is , the euill Angels , who are more able to beare punishments than feeble and weake man , yet beare not the iudgements of God against them , but doe execrate them by murmuring there-against , for which cause it is called the execrable iudgement ; then much lesse will these sensuall men , of whom he speaketh , be able to beare the iudgements that will come vpon them . Glos . Ordin . Or else , according to the glosse , if the Deuils onely by suggestion stirring vp to the heresies , the blasphemy and contempt before spoken of , shall not bee able to beare the punishment , much lesse wicked men , that are the actors herein in their owne persons .

Most Expositors follow the same with Oecumenius , Mayer . as Didymus , Gagneus , Salmeron , Turrianus , and Beza . But Luther followeth the other , and Gorran . There are also other expositions as that the Deuils blaspheme not God , Faber Stapul . Hugo . Clarius . though they endure such intolerable torments , being pressed by the weight of the punishment , so as that they dare not so to doe . Or that they dare not , Arias Montanus in Dan. 10.5 . though they bee fallen from the obedidience of God , to giue sentence against the principles of the true Religion to refell them , as the false teachers durst . I subscribe to the first , both because it is most agreeable to the matter in hand , and the words before going , and most plainly illustrated by that of Iude being spoken vpon the same occasion . In the former verse he taxeth the false teachers for blaspheming of the Glories , that is , Gods Magistrates : here to shew the hainousnesse of the sin , he bringeth in the example of the Angels , which are farre more excellent , yet they giue not blasphemous iudgement against such as haue beene Glories , though now they be fallen , remembring that what is done is before the Lord , to whom all owe such reuerence , as not to breake into railing one against another , much lesse against those that be of emineney . So that when he saith against them , he meaneth not the Glories before spoken , but others that had beene Glories in heauenly places , and still retaine the title of Principalities , &c. Ephes. 6.12 . If it be expounded of the euill Angels , there is not the like againe to be found , where Angels set forth by a kinde of excellency are euill Angels , for when such are spoken of , there is alwaies annexed somewhat , whereby it may be gathered that they are such . Againe , being thus vnderstood , the words would neither carry any good sense in themselues , nor agree to that which went before . They beare not blasphemous iudgement against them : if hee had meant their owne iudgement and condemnation , he would haue added against themselues , and not against them , and he would not haue called this iudgement blasphemous , seeing it is the iudgement wherewith the Lord iudgeth them . And touching the words before going , being against false teachers , for their railing vpon persons of eminency , to aggrauate which sinne , an argument is here taken from the Angels , there will be no correspondency herein vnto them , if by the Angels are to be vnderstood euill Angels , and by the blasphemous iudgement their condemnation . For if it had beene thus meant , he would haue said before , but these contemners of authority shall neuer be able to beare the iudgement due vnto them therefore , for the very Angels , who are of more power , beare not , &c. whereas no comparison is made betwixt bearing of punishments , but betwixt the impudency of the one in railing , and the modesty of the other in forbearing .

Touching the words following , vers. Vers. 12. 12. made to bee taken and destroied . False teachers are compared to bruit beasts , because as they haue nothing but nature in them , Beda . for foods sake do aduenture themselues into the snare or net , and so be taken and killed ; in like manner these in following their owne corrupt affections are taken of the Deuill by their heresies , and afterwards destroyed for euer . Vers. 15. vers. 15. They are compared vnto Balaam the sonne of Bosor , and the comparison is most fit , both in respect of the signification of the words , Tho. Aquinas . Balaam , a vaine people ; Bosor , carnall : and because as in him there was a desire of promotion and riches , and a malicious minde against Gods people , so is there in the Heretikes here prophesied of , as is apparant in the papacy .

Note , Note . that the very Angels being our leaders in their owne example , a reuerent respect is to be giuen to men in eminent place though they be euill , neither are they to be railed vpon . For against this God sometime made a Law , Thou shalt not blaspheme the high Priest of thy people : wherefore Paul being charged herewith , excused himselfe , saying , I knew not that he was the high Priest .

Note againe , Note . that it is no railing to bee condemned , but a commendable painting out of wicked men in their odious colours , that others may detest such vices , rhetorically to declaime against them , calling them by names most odious in speaking vnto the people of God , who may be in danger by reason of them .

CHAP. 2. VER. 20.

For if escaping the filthinesse of the world in the knowledge of our Lord & Sauiour Iesus Christ , but being againe intangled they are ouercome , the last things are become vnto them worse than the first . Vers. 21. For it had beene better for them not to haue knowne the way of righteousnesse , than hauing knowne it to turne , &c.

There is nothing difficult from the words before expounded hitherto , Mayer . but only that vers. Verse 18. 18. it is spoken of such as had escaped from these false teachers , yet by their boasting words were brought backe to error . But it is agreed amongst Expositors , that this escaping was by the embracing of the truth , from which , they being not so firmely grounded , they were againe by deceit seduced to error . Luther applieth all , and that not vniustly , to the popish shauelings , especially the Monkes & Friers , who are properly painted out , when as v. 13. they are said to feast with them , or as Luther hath it , Vers. 13. Devestro conuiuantur , They liue plentifully vpon yours , that is , vpon that which was giuen for the maintenance of the poore , vpon it do they liue in idlenesse and pampering of their bodies . For these speake the swelling words of vanity , extolling virginity , and speaking of the merit thereof , thus putting downe the Faith of Christ , and making way indeed to a life in all lust & filthinesse . Touching the present place , the difficulty is about a mans escaping of the filthinesse of the world , & being againe intangled , whether can any that are truly sanctified be corrupted againe and damned . It is commonly answered , That no true sanctification is here meant , but that which is externall in the knowledge and acknowledgement of the truth , viz. that by Faith in Iesus Christ onely we are iustified and saued : for when as a man embraceth this doctrine and is baptized , hee is said to haue escaped the filthinesse of the world ; but falling into error , whereby this true faith is ouerthrowne , he is againe intangled . And in saying thus , Mat. 12.49 . Saint Peter alludeth vnto that of our Sauiour Christ , where he speaketh of the danger of a man , out of whom the ill spirit is gone , but he afterwards entreth againe bringing with him seuen spirits worse than himselfe . Saint Augustine expoundeth it of those , Quaest Euang. lib. 1. cap. 8. that from continency returne to liue after the manner of wordly men againe . But that is improbable , because there were not then any such orders of continent persons , and to liue after the manner of secular men , in a married estate cannot , according to the Scripture phrase be vnderstood by the filthinesse of the world . Rather because they , of whom hee speaketh , are set forth , as to be Heretikes in opinion , so to be corrupt & carnall in their life and conuersation ; this their falling away in manners as well as in doctrine is here described , when at the first embracing of the truth they liued in temperance and continency , now being fallen into error they are withall of a most scandalous and lewd life . Their latter end is said to be worse than their beginning , to shew as in the next words expressed , that their estate is now much more damnable than if they had neuer heard or receiued the Gospell at all .

It had beene better for them not to haue knowne the way of truth , Vers. 21. &c. that is , it had beene a lesse sinne in them , for neither of them is good , Rom. 2.5 . seeing they that sinne without the Law , shall also perish without the Law .

Note , Note . when the knowledge of our Lord Iesus is rightly said to be in any man , viz. when sanctity and holinesse of life is ioyned therewith : he that vnderstandeth the Doctrine of the Christian Religion , but is of a lewd life , knoweth not Christ , a property of the knowledge of whom it is to depart from the filthinesse that the world of wicked people wallow in .

Note againe , Note . that with corruption in doctrine entreth also corruption in manners ; it is the truth that sanctifieth , error corrupteth , as is euident both in Papists , and Anabaptists , and Heretikes of all sorts . How notorious haue they beene for fleshly vncleannesses in all ages ? And the reason is , because the Spirit of grace accompanieth the truth , but not error ; an vncleane spirit domineereth where that is maintained .

Lastly note , Note . that it standeth euery man in hand to take heed that he be not seduced , for the case of such a man is farre more dangerous , than of one that hath originally erred : for such are not lightly brought home by repentance , and they are commonly most infest enemies to the truth , and therefore as a relapse into a great sicknesse , so their case is most dangerous .

CHAP. III.
2 PETER Chapter 3. Verse 5.

They are willingly ignorant of this , that the Heauens were of old , and the earth set out of the water , and by the water , by the Word of God . Vers. 6. Whereby the world that then was , being ouerwhelmed with water , was destroyed . Vers. 7. But the heauens and the earth that now are , are by the same word treasured vp , being kept for the fire to the Day of Iudgement .

IN the History of the Creation it appeareth , Oecumen . in 2 Pet. 3. how the Heauens and the Earth were set out of the waters : for God commanded that a Firmament should be in the midst of the waters , that is , a more firme existence of waters , and this he called Heauen : and when as the earth was ouerwhelmed with waters , he likewise commanded the waters to gather together that it might appeare , and thus the earth was set out of the waters , the materiall cause being hereby designed , and by the waters noting out the finall ; and as the earth came out of the waters at Gods command , so likewise the Heauens . For both are made out of the waters , the aire called Heauen out of their exhalation , and the earth out of their concretion . The earth therefore is out of the water , because made out of it , and by the water , because hereby , as by a kinde of glue is as it were cemented and made to hang together , which otherwise would dissolue and vanish into dust and aire . And as the Heauens and Earth had their beginning at the first from waters , so the force whereby vnder God commanding , groweth the concretion of the one , and the exhalation of the other is fire . Wherefore , as from these two all things had their beginning , so for sinne they haue beene destroyed by water , and shall againe be destroyed by fire , as not only Christians teach , but also Hyraclitus Ephesius , and Empedocles Etneus . The Heauens and the Earth , &c. that is , such things as are vsefull for the sustentation of mans life , as Corne , Grasse , Trees and Beasts , &c. and not the substance of the Heauens and Earth . For man hauing grieuously sinned , the world is said to haue beene destroyed therefore by water , yet it was not consumed : so hauing beene replenished againe , and both by Law and Gospell men being dealt withall to walke in obedience to God , but yet few profiting hereby , it is kept to be destroyed by fire ; yet that as when a man purgeth things in the fire to fine them , or buildeth his house anew by vsing still the former materials , so when the Lord saith , that he will make a new Heauen and a new Earth , and that this world shall be burnt vp with fire , it is meant only that the vtensils hereof , which serue for a corporall life , shall be consumed by fire , of which there shall be no further vse : seeing we shall all then be spirituall , and thus a new face of all things shall appeare , in which regard it is called a new Heauen and a new Earth , because those growing things which would then be superfluous being taken away , whatsoeuer auaileth to the adorning and beautifying of this world , and is needfull to the incorruptible life to come shall be added . That these outward things are corruptible and subiect to destruction , appeareth by their daily increasing and dying againe . The reason why the world made in an excellent manner at the first , hath beene and shall bee againe destroyed , is the sinne of man , whereby the creatures become subiect vnto vanity : Whereby the world that then was , being ouerwhelmed with water , perished . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , by which Heauen and Earth , for the windowes of Heauen were opened , and the fountaines of the deepe were broken vp , and so the world was drowned . Th. Aquinas in 2 Peter 3. By the Heauens here is to be vnderstood the aire , for thus the Fowles are called the Fowles of Heauen ; they are said to haue beene of old , because they were amongst the first of the creatures , and in another manner then now , that is , calme and free from cold winds and tempests , and so was the earth more plaine and fertill , consisting out of the water , that is , by being discouered , when at the Word of God the waters were gathered together , and by the water , that is , as Beda hath it , Beda . because by the diuine disposition it is all full of veines of water , euen as a mans body is full of bloud , otherwise it could not stand but would be reduced into dust , according to Philosophy , in regard of the great drinesse thereof . Or else the earth is said to be out of the waters , as the matter thereof , and by the waters , because without water it could not be fruitfull . By which , that is , in which parts of aire and earth the world that then was perished ; that is , in respect of the inhabitants , and the outward forme of the aire , which by reason of the waters long occupying , the place thereof was made grosser , and the earth more muddy , and the water thicker by reason of the long commixion of the earth and water together . But the heauens and earth that now are , that is , not differing in substance from that those were before , but in quality ; are reserued , that is , restored to their proper place and condition for the vse of the creatures . And the aire is here still called the Heauens in the plurall number , in respect of the diuers Regions and Hemispheres thereof . These are to be purged by fire .

This they are willingly ignorant of , that is , Luther in 2 Pet. 3. though they cannot but know it , yet they wilfully shut their eyes against it : for hereby they could not but learne the power of God supporting the world , which would otherwise bee ouerwhelmed with waters , and the iustice of God against sinne destroying by water , plainly intimating another most fearefull destruction to come at the last day , seeing it is so plainly threatned as that was . The Heauen and Earth that then were , stood out of the water and by the water , that is , the Heauen out of the water , because it was made of water , and the earth by the water , because it standeth in the waters , by the Word and command of God , or else it could not so doe , but haue long agoe beene drowned : yet neuerthelesse , the world that then was perished , Vers. 6. and so vpon the sudden all things in Heauen and Earth shall perish by fire , all being turned into a fiery flame and burnt to ashes , as then all things were changed by the waters .

The exposition of this place is easie enough in all other things but onely for these words , the Heauens were of old , Mayer . and the Earth set out of the waters and by the waters by the Word of God . August . de Ciuit. Dei . l. 20. c. 18. Many vnderstand the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set out , as equally belonging to the Heauen and the Earth , and so expound , out of the waters , and by the waters , of them both , as you may see in the exposition of Oecumenius , Erasin . Beda . and Luther ; and Erasmus alleageth Beda reading it thus , The Heauens were constituted of old out of the water and by the water . But Thomas Aquinas referreth these words , Out of the water and by the water , onely to the earth : Beza . and Beza making the distinction at these words , The Heauens were of old , and then adding , and the Earth consisting out of the waters , &c. affirming , that in the most ancient Copies consenting in one it is thus , and our new Translation , That by the Word of God the Heauens-were of old , and then after a point of distinction , and the Earth standing out of the waters , Piscator . &c. Beza and Piscator , for by the waters , reade in the waters , Gagneus . as also 1 Pet. 3.20 . Gagneus , a iudicious , though a Popish writer , although he be altogether against that reading of Erasmus , as being contrary to all Greeke Copies , yet he saith , That the Greekes generally vnderstood the matter out of which the Heauens were made to be here intimated , and hee saith , that he verily thinketh nothing else to be meant heare , but that the Heauens and the Earth were made of water ; for ( saith he ) if his drift touching the Heauens should be onely to teach that they were of old , Caietan . who knoweth not that ? Caietan saith , That the Heauens and the Earth are said to be out of the water , because these creatures which are of the aire , and they which liue vpon the earth also haue their beginning from water : but this is forced . I subscribe to Beza for the reading , as indeed none can deny it ; but with Gagneus and the Greeks I hold , that as the earth was set out of the waters , and consisteth by the waters , because at the first no earth appeared , but all was couered with water ; but the waters being commanded to gather together , the earth appeared , and it is by the waters as it were cemented and conglutinated , as Oecumenius speaketh , which is in short here expressed ; so because in the History of Genesis , to which this place hath reference , the making of the Heauens is so set forth as that we may easily gather how they are out of the water and by the water , I cannot hold this to be also intimated here . For the Firmament betweene the waters and the waters is called Heauen ; this was out of the waters , because before the diuision betwixt the waters aboue and the waters beneath it appeared not ; but after it came out betwixt them both , & it is by the waters , because in the midst of them , by being as much as in . So that when he saith , The heauens were of old , it is to be vnderstood , constituted out of the teaters & by or in the waters ; quod enim subint elligitur non deest . Whereas it is obiected by some , that though by the Heauen the Aire bee vnderstood , yet by Heauens in the plurall number it is neuer so taken . I answer , that it may well be set forth in the plurall number in respect of the diuers Regions , neither is there any word in the Hebrew signifying Heauen , but in the plurall number .

Touching the drift of the Apostle here thus mentioning the first originall of the Heauens and the Earth , it is very aptly and pertinently done ; for as by the power of God , and according to his Word , the Heauens and the Earth were made at the first , and wonderfully separated from the waters , being no lesse miraculously preserued in that estate , so by waters all things were drowned againe , and once more by the same diuine appointment shall all things be destroyed by fire : for he that by his Word hath done these things already , how shall it be doubted , but hauing said it , he will burne vp the world with fire also ?

Touching the next words , vers. 6. whereby , Vers. 6. Beza readeth it wherefore ; Luther , neuerthelesse ; Piscator followeth Beza . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie whereby , or by which things , and that exposition pleaseth me best which referreth it to the Heauens and the Earth , because from Heauen aboue , and from the earth beneath the waters flowed , and the world of creatures , both terrestriall and aeriall , were drowned and perished , euen all that were out of the Arke . For by the world cannot be meant the substance of the Earth and Aire ; seeing this remained still , and so it shall after the next and last destruction by fire , as Oecumenius hath well set it forth , but reade more of this , Rom. 8.19 . For the words vsed are reserued for fire , being treasured vp by the same word . Vers. 7. Tho. Aquin. Thomas Aquinas will haue them meant of the restitution of all things to their forme againe after that drowning by water till that they shall againe be destroyed by fire : Th. Aquinas . but others vnderstand them , as wicked men are said to treasure vp vnto themselues wrath against the day of wrath , Rom. 2.4 . subiected vnto Gods power vntill this time of burning shall come , which is the most probable . Touching that fire destroying the wicked , mention is made in some other places also , as 2 Thes. 1.7 , 8. Psal. 50.3 . Psal. 96.3 . but there is a question amongst Expositors , whether it shall be at the time of the iudgement , before or after . If at the iudgement time , it should seeme to bee an hinderance to the proceedings ; if before , then the godly shall bee yet mixed together with the wicked , and feele the paine of burning , which is improbable ; and after it is not likely , because the wicked are immediatly sent into hell fire . Yet some of great note hold that it shall be after , August . Prosper . Anselm . as August . lib. 20. de Ciuit. c. 16. Prosper in dimid. temp. c. 19 , 20. and Ansel . in elucidat . &c. but the words imply , that it shall be before , reserued to the fire vnto the day of iudgement , and 1 Cor. 3.11 . it is set forth as the case of euery one , that hee must passe thorow the fire , and 2 Thes. 1.7 . the Lord is said to come in flaming fire , so that the beginning of the iudgement is by fire ; hereby the wicked shall be first destroyed , that is , burnt and tormented : but he that could cause a flame of fire to bee in the bush without burning it , can and will prouide that the godly , though in the midst of the fire , shall feele no burning , for they shall at that instant be changed , becomming of naturall spirituall , so that a materiall fire shall not affect them at all . Then there being in all likelihood some cessation of this burning , the iudgement shall succeed , after which the wicked shall goe into euerlasting flames , and therefore , though they be said to be destroyed , yet they are not so destroyed , but they remaine still to endure further torment . Martin . Polon . in Chron. Martinus Polonus saith , that the teaching of this burning of the world by fire , was the cause that Nero so hotly persecuted the Christians , commanding them to bee burnt in the fire ; and Paul the teacher of this , as guilty of treason , by the Roman Lawes , Minutius in Octauio . to be beheaded . Minutius saith , that this was commonly obiected by the Gentiles against the Christians , that they threatned burning and destruction to the whole world . Aug. de Ciuit. Lact. l. 7. c. 18. And yet many of themselues haue written of this burning , as Augustine and Lactantius shew .

Note , Note . that the destroying of the world by fire is no such strange thing , but that they that doe not willingly winke with their eyes may see , that as strange an act hath beene already done in drowning the world ; yea , in the very Creation Gods power did appeare to be so great , as that there is nothing but by his word shall be brought to passe . And therefore let not vs doubt , but assuredly expect that horrible destruction threatned in his word by fire against all vngodly persons .

Note againe , that it is a signe of a wicked man , Note . that is almost come to the state of a scorner , that he careth not for knowing that which maketh against him , that hee may be reformed herein .

CHAP. 3. VER. 8.

But I would not haue this one thing hidden from you , that one day is with the Lord as 1000. yeares , and 1000. yeares as one day . Vers. 9. not willing that any should perish , but that all should come to repentance , &c.

Here are sundry doubts , Mayer . but yet Expositors are very briefe vpon all this passage vnto verse 14. First , in what sense one day is said to be with the Lord as 1000. yeares , and so on the contrary side . Secondly , how he is said not to be willing that any should perish , when as he destroyeth most men in hell fire , and of old did passe them by to this end , for the glory of his iustice . Thirdly , what heauens shall passe away , and how at the last day , and whether the earth shall be consumed ? Fourthly , what new heauens and earth shall be , and for what vse , because he saith , We expect a new heauen , and a new earth , wherein dwelleth righteousnesse . To the first , I finde that most of the Fathers anciently held , that one day is said to be as 1000. yeares , and reciprocally 1000. yeares as one day , because as in six dayes the world was in making , so it shall stand 6000. yeares . Ierom saith , that both in the Psal. 90.2 . from whence this is taken , and in this of Peter , Hieron . Epist 139. ad Cyprian . Ego arbitror ex that therfore 1000. yeares are said to be as one day , because the world shall endure so many thousand yeares as it was dayes in making , hoc Psal. & ex Epist. quae nomine Petri inscribitur 1000. annos , pro vna de solites appellari , vtse . quia mundus in 6. diebus fabricatus 6000. tantum annorum ●redatur subsistere , & postea venire septenarium numerum , & octonarium , in quo verus exercetur Sabbatismus , & circumcisionis puritas redditur . and afterwards commeth the number of seauen and eight , wherein the true Sabbath is exercised , and the purity of circumcision restored .

Iustin . Martyr . lib. qu. ad gentes qu. 17. Ex plerisque Scripturae verbis intelligere licet , verum pronunciare eos , qui 6000. annorum esse tempus nunc ab orbe condito tradunt . Iustin Martyr saith , we may by many places of Scripture gather , that they say truly , who deliuer , that the time from the beginning of the world is 6000. yeares .

Jren. lib. 5. aduers . haeres . cap. vlt. Lact. lib. 7. institut . cap 7. Ireneus also saith the same , and Lactantius ( writing to the Philosopher ) speaketh largely of it ; and Hilary Can. 17. in Matth. and Germanus Episcopus Constantinopolitanus de Theoria ecclesiast. rerum . And as Christian Fathers , so Heathen Writers haue deliuered the same , as Lactantius sheweth , both Hydaspes , Mercurius , Tresmegistus , and the Sybills . And amongst the Hebrewes there is a most antient tradition of Elias the Prophet , Talmud . ordine 4. Tract. 4. cui titulus est sanedrin . which is in their Talmud , in these words : The world shall be 6000. yeares , and then it shall be destroyed , 2000. of inanity , 2000. of the Law , and 2000. of the Messiah . But Ambrose oppugneth this opinion , because euen in his time he saith , that 6000. yeares were expired : but he was deceiued in the account by following the Greekes , Ambros . lib. 7. in L●c. as almost all Ecclesiasticall Writers then did , and yet he did not follow the Septuagints exactly : for by their account Christ was borne anno Mundi 5099. so that in his time , liuing anno Domini 400. there remained yet 500. yeares to come , according to the former reckoning . Lactantius also , who was for the 6000. yeares before spoken of , was plainly hereby deceiued , for hee held that there were not aboue 200. yeares from his time to the end of the world . For , according to the Hebrew account , which is the truest , Christ was borne anno Mundi 3962. so that , if the world shall be determined at the end of 6000. yeares , 382. yeares are yet to come . But I finde that most Expositors now a daies ( both Protestant and Popish ) doe censure that opinion of 6000. yeares ; Aug. de Ciuit. lib. 20. cap. 7. and Augustine also , though sometime he seemeth to speake for it , as where about the 1000. yeares of Satans being bound , he saith , Mille anni duobus modis intelligi possunt , aut qua in vltimis annis 1000. ista res agitur , i. sexto annorum trillenario , tanquam sexta die , secutoro dein Sabbato , quod non habet vesperam : aut 1000. annos pro omnibus huins saeculi annis pusuit . August , in Psal. 90. Nec attenderunt , quod dictum est , tanquam dies vnus , qui praeterijt , non enim quando hoc dictum est , soli 1000. anni praeterieraut , & quod eos debuit maximè admonere illud est , aut vigilia in nocte , neque enim fient de 6. diebus aliquid veri simile videntur opinari , propter 6. dies primos , quibus Deus perfecit opera sua , sic etiam 6. vigilias , i. horas 18. possuntilli opinationi coaptare . this 1000. seemeth to me to be the last of the 6000. answering to the 6. dayes , after which a Sabbath shall follow , that shall neuer haue end . Yet vpon Psal. 90. where hee speaketh of it purposely , hee saith . Some men presuming vpon the knowledge of times , haue defined , that this world shall haue an end in 6000. yeares , as it was made in 6. dayes , when as Christ said to his Disciples , it is not for you to know the times and seasons . There is no ground here for this opinion , for the comparison is not betwixt 6. dayes , and 6000. yeares , but between a day that is past and 1000. yeares , yea , betweene a watch in the night and 1000. yeares , vnto which this conceit can no way be fitted .

It is a thing generally agreed vpon by all , that these words of Peter seeme to proue that it is not such a long time before the day of Iudgement , since it was spoken of vnder the Gospel , as being at the doores : for though according to mans account it be long , thus many hundred yeares being already past , yet according to God it is a very short time , with whom 1000 yeares are but as one day . I would not rashly affirme any thing in a matter so doubtfull , but yet it seemeth probable , especially considering the times computed in the Reuelation , that about the expiration of 6000. yeares from the Creation , the world shall haue an end .

To the second doubt it is generally answered , that Gods will is either voluntas signi , or voluntas bene-placiti , the one reuealed , the other secret ; & by the first he would haue all men come to repentance & be saued , not by the second . But so there should be a contrariety betwixt the will of God reuealed & secret , which I thinke ought not to be admitted . There is therefore another distinction , God is said to will any thing , Anthropopathôs , after the manner of men , as he is said to repent , to be grieued , or to be angry , because hee doth as man is wont to doe , when he repenteth , &c. so hee is said to will the saluation of all , because he affordeth vnto them the meanes of saluation , and doth earnestly inuite them to repent and beleeue , that they may be saued , and in this his willing hee is serious and not deluding , though in the end he damneth many , euen as the Mariner seriously desireth the sauing of the goods in his ship , and yet vpon extremity casteth them out into the Sea : and this his willing is not vaine but effectuall , because by the setting forth thus of his grace , such as are appointed vnto life are conuerted and saued , the louing kindnesse of the Lord mouing them to repentance .

To the third doubt , some haue deliuered strange coniectures hereabout , Ambros . Compsae Episc. in 2 Pet. cap. 3. as that the very starry heauens shall be dissolued , and not the acrean heauen onely , because after mention made of the heauens , hee speaketh of the Elements , that is , the aire , &c. whereby it appeareth certainly , that the heauens here are one thing , and the aire another . Neither can the words which are vsed here , and verse 10. and in sundry other places , without forcing be otherwise expounded , as Heb. 1.11 . Psal. 90. Reuel . 21. Esa. 65. and 51. The heauens shall passe away as smoake , and Matth. 5. Heauen and earth shall passe away . And touching the earth likewise they hold , that it shall be burnt vp and then formed anew , as after these heauens dissolued there shall be a new heauen , and because in vaine there should be a new earth if there were none to inhabit it , they hold that this new earth shall be inhabited by Infants dying before Baptisme , who haue neither done any thing worthy of hell , nor receiued the Faith of Christ that they might attaine Heauen . Hitherto Ambros . Comps . who saith , that many were of the same minde , but yet acknowledgeth that there is need of a reuelation to know this , and that it is but a pious coniecture . But Clement bringeth in this our Apostle Peter disputing with Simon Magus , Clem. Recognit . 3. and speaking almost to the same effect .

Simon .

Tell me if this Heauen shall bee dissolued as thou teachest , why was it made at the first ?

Peter .

It was made for this present life of men , that there might be a distinction , lest men vnworthy should see the Throne of God , which is to be seene onely by those that are pure in heart .

Simon .

But if God be good , and the Heauens which hee hath made are good , how shall it come to passe that a good God will dissolue them ? but if hee dissolueth them as euill , how shall he seeme to be good , who hath made euill ?

Peter .

If the Heauens had beene made for themselues , but not for another vse , it were true indeed that thou sayest ; but they were made to hide from the sight of mortall men the Throne of God , which yet must necessarily one day appeare , and then they must be dissolued for this end ; as the shell of an Egge , though it bee curiously made , yet must be broken , that the forme of the Chicken within , for which it was made , might appeare , and the Chicken come forth .

a a Hil. cant . 4. in Mat. & Enar. Psal. 122. Coelum hoc quod visui nostro subiacet , quod tanquam fumum solidatum firmamenti & naturam & nomen accepit , praeteribit & non erit , sedes autem domini , coelum sc. in quo Deus habitat , manet in aeternum . Hilary also saith , This Heauen which we see with our eyes , as a solid fume , obtaining therefore the name and nature of a Firmament , shall passe away and be no more ; but the Seat of the Lord , that is , the Heauen in which God dwelleth , remaineth for euer .

Of this opinion also b b Hieron . lib. 14. in Esa. Ierome speaketh , affirming that it was followed by many , and proued by this place of Peter , and where by Paul it is said , c c 2. Cor. 4.18 . That those things that are seeue , are temporall ; but those that are not seene , eternall ; Hee also saith , that it was the opinion of some Philosophers . And d d Euseb. praeparat . Euang. li. 15. Aug. de Ciuit lib. 20. cap 24. Eusebius , that it was the Doctrine of the Stoicks , amongst whom the most ancient Zeno , Cleanthes , and Chrysippus held , that all visible things , after a long circuit of time , should be resolued into fire .

What others hold wee may see in the Text before going ; for Augustine , as Oecumenius holdeth , that by the Heauens and Earth are meant onely this inferiour world , consisting of the Earth and the Aire , which were once before destroyed by the Floud : and what others follow , either opinion I haue declared at large vpon Rom. 8.19 . where I haue shewed , If the Heauens and the Earth shall be destroyed , yet it shall not be to their abolition , but that they may be restored to more splendor and glory , according to that passage , Rom. 8.19 and seeing it is hereabout agreed amongst those that follow this opinion , there needeth to be no great difference about the particulars that shall be destroyed , whether the starry or the aerean Heauens , or both . But vpon further consideration , I doe now rather incline to the opinion of those , that hold that this Earth and all the Heauens which we see shall be quite consumed ; for they shall be changed as a vesture which is not to be renued vnto better , but to be vtterly destroyed ; neither if they should remaine , can it be conceiued to what vse , when there shall be no inhabitants . And so I come to the fourth doubt . To what end these new Heauens and Earth shall serue when there shall be no inhabitants remaining ; for men which are good shall goe into Heauen , the wicked into Hell , the creatures shall be consumed with the fire ? Vers. 13. It is said , We looke for a new Heauen and a new Earth wherein dwelleth righteousnesse , Beza . that is , as Beza hath it , either which are the habitation of the iust , or an immunity from iniustice and iniquity , whereas the Heauens and the Earth that now are , are stained with all manner of sinne : or lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may haue reference to vs , in whom the righteousnesse of Christ dwelleth by Faith . This last is too much strained , but the first is most genuine , the Author of all holinesse and righteousnesse dwelleth there , and none with him but his Saints and holy Angels . These and all such shall dwell in this new Earth and Heauens , and because hee speaketh of them in the present tense , wherein dwelleth righteousnesse , and it is certaine that the new heauen , the abode of God , and of his Angels is now , it is probable , that the new earth is now also , but as the one , so the other lyeth hid from our eyes , vntill the time shall come , when these visible heauens and earth being done away they shall appeare , being rightly called a new heauen , and a new earth , because neuer appearing before . Luther in 2 Pet. 3. Coelum & terra in vnum Paradisum cessura sunt , in qua Deus habitabit & electicum eo . Aug. de Ciuit. lib. 20. cap. 16. Illa conflagratione mundana elementorum corruptibilium qualitates , quae corruptibilibus congruebant , ardendo penitùs inter ibunt . Atque ipsa substantia eas qualitates habebit , quae corporibus immortalibus mirabili mutatione conuenient , vt sc. mundus in melius innouatus aptè accomodetur hominibus etiam carne in melius in innouatis . And if the heauens and the earth to come be such , eleuated farre aboue all these heauens , which we see , it may easily be conceiued , to what vse the new earth shall be , viz. together with the new heauens for the habitation of the Saints , the one not being remote , but contiguous to the other , as shall be vsefull for the incorruptible life to come , as Oecumenius hath partly touched before . And Augustine more fully saith , By that burning of the world , the qualities of the corruptible elements , which did agree with our corruptible bodies , shall be quite consumed by burning , and the substance it selfe shall haue such qualities which shall agree with immortall bodies by a wonderfull change , that the world being renued vnto better , may fitly agree vnto men being renued vnto better in their bodies .

In these words that learned Father acknowledgeth such a condition of the earth to come , as shall agree to immortall and incorruptible bodies , though hee seemeth to hold that this same earth shall be the new earth when it is thus altered and changed , and therefore that the Saints shall haue it for their habitation . But because it is said , 1 Thes. 4. that wee shall be taken vp and euer remaine with the Lord , and the habitation of the Saints is aboue , I thinke that this earth shall not be their habitation , but rather a new Heauen and a new Earth aboue , which comming in stead of this Earth and Heauen which we now see , Rom. 8. the whole creation is said to be restored to the glorious liberty of the sonnes of God , because in the whole world that then shall be , there shall be no generation and corruption , no vanity as now .

That conceit of those , that hold that Infants dying without Baptisme shall inhabit here , I leaue to the Authors of it ; the Pelagians , as Augustine sheweth , Aug. de haer . c. 88. Ambros . de statu puer orum sine baptis . mort . neere vnto which is that of Ambrose holding , that they shall enioy an earthly Paradise , followed by Catharinus , Albertus , and Pighius . For this is a meere humane inuention , without any ground in the Word of God , because they could not conceiue how otherwise this Earth should be inhabited .

Note hence , Note . that it is neuer a whit the more improbable that the Lord will come to iudgement , because it hath beene so long a time since it hath beene spoken of , as being at hand , and yet is not come , for 1000. yeeres are but as a day , yea , as a watch in the night , all this delay therefore is but as it were of a day or two , and so that time is neuerthelesse to be expected to the terrour of wicked men that contemne it , and tremble not at the hearing of it .

Note againe , that though the Lord damneth many to hell , Note . yet he is not willing so to doe , his desire is rather , that all should repent and be saued , as he declareth by sending the meanes amongst them .

Note lastly , Note . how vaine all these things are which we see , the time shall come when they shall be made but fuell for the fire , and therefore let vs not set our hearts vpon them , but be lifted vp in our desires to those things aboue , and be iust and righteous in all our dealings , for so much as nothing but righteousnesse shall inhabit there .

CHAP. 3. VERS. 15.

And count the long suffering of our Lord saluation , as our beloued brother Paul hath written vnto you , as also in all his Epistles , speaking in them of these things , wherein , or amongst which , some things are hard to be vnderstood , &c.

There is nothing betwixt this Text and that before going , M●y●r . but an exhortation ; Study to be found vnspotted and vnblameable before him in peace : Vers. 14. Tho. Aquinas . Lyran. the first of which some referre to outward pollutions of the body , the second to the inward defilements of the minde : but I subscribe rather to those that hold them to be synonima ; two words vsed to expresse one and the same thing , a freedome from all inquination of sinne and vnrighteousnesse , seeing the righteous only shall inhabit the new Heauen and Earth . Th. Aquinas . In peace , that is , hauing peace with God , he being reconciled vnto you vpon your true conuersion , so as that when this terrible time shall come , ye may with comfort looke vp vnto him , Rom. 5.1 . or else it may be vnderstood of a peaceable and quiet life , without taking part with those that contentiously oppose the truth of Gods Word , as the scoffers before spoken of ; for the true Christian preferreth peace and vnity , and without any opposition doth quietly rest in the receiued doctrine of the Christian Religion , not hauing any hand in making strife and brangles hereabout . Or lastly , a respect may here be had to the time of the Lords comming , which should be full of tumult and trouble , the wicked then running hither and thither , and being at their wits end , by reason of that terrible burning , but such as leade an holy and blamelesse life shall stand as in a time of peace without such terrour , hauing a minde within them resolued of Gods loue and fauour , and so that all the appearing terrors shall turne to their comfort . According to all these acceptions I thinke is the right vnderstanding of the place .

Touching vers. 15. The long suffering of the Lord , is called saluation , because it is a meanes of saluation , when by being yet spared from iudgement the sinnes is moued in this time to repentance , and so the more are saued ; who otherwise , if the world had beene sooner destroyed , must needs haue perished . As our deare brother Paul hath written to you . Here are three questions moued : First , whether Peter doth alleage Paul to confirme his doctrine , or wherefore ? Secondly , what Epistle of Paul is meant ? Thirdly , in what part of his Epistle to them , Paul speaketh to the same effect with Peter here ? To the first Occumenius answereth , Oecumen . that Peter being the chiefe of the Apostles , doth alleage Paul here in humility , not that he needed the approbation of his consent . And indeed , both great humility and loue appeareth in this one passage , Paul hauing charged Peter so much in some part of his writing with doing amisse , and being worthy to be blamed , Gal. 2 11. yet Peter not stomaking this giueth him his due , that hee was a man of great wisdome . And indeed , as some rightly note , Tho. Aquin. that Peter alleageth Paul to confirme that which he had written , because being called extraordinarily , there might be some question of his Apostleship ; and againe , the truth being confirmed by more witnesses , hath the more force in the hearers . Luther . Some doubt hath beene made , as Luther noteth , in regard of this citing of Paul , whether this Epistle be Peters or no , but as hee well concludeth , there is no reason to doubt of it , being so long agoe without contradiction receiued into the Canon , there being also so good reason of alleaging Paul . To the second , some hold that no particular Epistle is meant vnto the Iewes , Occumen . Beda . Th. Glos . Ordin . but his Epistles in generall , in any of which , what is written of the last Iudgement and the state to come , is written to all Christian people . But because his other Epistles are spoken of in the next verse , it seemeth plaine to me that the Epistle to the Hebrewes in particular is meant , for Peter in writing here to all the faithfull includeth also the Hebrewes that beleeued , intending their consolation and instruction , as being chiefly of his cure ; for the ministry of the Circumcision was committed to him , and therefore he speaketh here vnto them as the chiefe , Beza . pointing at the Epistle by Paul written to them , as Beza hath also noted . And so to the third , whereas Oecumenius and some others will haue that place , Rom. 2.4 . meant here . I thinke rather with Beza , that Heb. 10.24 . &c. is the place here intended .

As also in all his Epistles , Vers. 16. speaking of these things , in which things some are hard to be vnderstood , &c. Here also are diuers questions :

First , of what things Paul speaketh in all his Epistles . To this it is easily answered , that hee speaketh of the iudgement to come , and of Gods long suffering and the vse to be made hereof to be wonne to repentance , and a study of holinesse : for the places are easie to bee found , wherein hee speaketh of all these things .

Secondly , to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein , hath reference whether to the Epistles , or to these things . Robertus Stephanus saith , that there are three copies , wherein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which if it be so , the Epistles are plainly meant , & Beza approueth of this , because if the argument in hand be meant , Peter hath spoken more mystically hereof then Paul euer did . But the copies generally receiued , haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore without altering the word , I thinke that both Epistles and the contents of them are meant , as also Beza first expoundeth it .

Thirdly , wherefore did Paul write in such manner that he is hard to be vnderstood , Th. Anglic. and not rather plainly ? Some thinke , that this was done because he would not haue the Heretikes to vnderstand his writings , but for such as were rightly affected , he sent some Disciple or other to expound all things vnto them , as appeareth in some of his Epistles , where mention is made of them by whom they were sent . Irenaeus li. 3. c. 7. Hieron . Epist. 50. Nissen . Tractat. in 1 Cor. 15. Chrysost. Hom. 9. in 1 Cor. Some say , that the profundity of the matters by him handled , is the cause why they are so hard to be vnderstood , and because through celerity of speech he vseth many Hyperbatons . Some , because hee could not expound in the Greeke tongue , which hee did not so well vnderstand , such profound matters , and therefore he vseth certaine peculiar idotismes and phrases of speech . But that one reason yeelded by our Sauiour Christ of his speaking darkly and by Parables , seemeth to me to be a reason sufficient of all the obscure passages both in Saint Pauls writings , Mat. 13.12 . and in the rest of the holy Scriptures , viz. that the wicked in hearing might not vnderstand this obscurity , being as a spirituall iudgement against them to their damnation , as is also intimated in this place , and that euen hereby we might be moued to craue the assistance of Gods holy Spirit , and the more willingly resigne our selues to be guided thereby in a spirituall and holy life , which is the way to vnderstand these mysteries . Other reasons may be yeelded , but this is the principall , and therefore I rest herein .

Fourthly , seeing the Scriptures are hard to be vnderstood , is it damnation to mis-vnderstand some hard passages of them ? I answer , to mis-interpret any hard passage so as to make it a ground of such errors as ouerthrow the Christian Faith in any part , is damnable , but not simply to mis-vnderstand any hard place whatsoeuer . As for example , when Saint Paeul teacheth iustification by Faith without the workes of the Law , to vnderstand this , as if no regard were to bee had vnto good workes , when he teacheth election to be of Gods meere grace and mercy , to vnderstand it so as to cast away all care of being such as may haue the comfort of election , and when Christ affirmeth vnto Peter , Vpon this rocke will I build my Church , &c. to vnderstand it as a ground of the Popes infallibity of iudgements , so as that whether he be good or bad , learned or vnlearned , his dictates shall be accounted as God Oracles ; these , I say , and the like mis-vnderstandings for their dangerous consequences are wrestings of the Scriptures vnto damnation , in stead of milke sucked bloud being thus pressed herefrom , which nourisheth not , but destroyeth the soule .

Whether were it not better to debarre the ignorant multitude from reading of the Scriptures , seeing there is such danger in the mis-vnderstanding of many passages therein ? So indeed hath the Church of Rome thought , but because in other places all are inuited to reade and to meditate , euen in the darkest places of the Scriptures , Keuel . 1.3 . no such inference ought to be made , but rather the people are to be exhorted in reading not to follow their owne sense , and not once to incline to any exposition contrary to faith and good manners , and therefore to reade that whereby they may vnderstand the true faith and morall Lawes , neuer grounding any Tenent vpon an obscure place , vnlesse it be also plainly taught in some other place of holy Scripture , which is the onely approued way of interpreting Scripture , as I haue shewed , 2 Pet. 1.19 . That anciently all were exhorted to reade the Scriptures , I haue shewed vpon Luk. 16.19 .

Note hence , Note . that vnity of Doctrine was amongst the Apostles , and it was the ioy of one to follow another in teaching the same things , holding , that by their vnanim consent , the truth taught by them was the more confirmed , which maketh against those that loue to be singular in their teaching , they take the very way to Schismes and diuisions .

Note againe , Note . that the Scriptures are not so easie , but that there is need of study and helpe of learning to vnderstand them rightly , and yet such as belong to God shall vnderstand them , how hard soeuer they be : according to that , Mat. 13.12 .

Note lastly , Note . that to be ignorant and vngrounded in Religion , is the cause of wresting the Word of God to a mans owne destruction , which was appointed for his saluation . So that it standeth euery one in hand to get knowledge and to be stedfastly resolued , and to take great heed in what sense hee taketh the Word of God in any part thereof , seeing that if this sense proue a wresting of it , it tendeth to damnation .

THE FIRST CATHOLIKE EPISTLE OF THE Apostle IOHN .

THat this is the Epistle of Iohn the Apostle it was neuer doubted by any . Aug. tract. 7. in 1 Iohan. Canonica est ista epistola , per omnes gentes recitatur , erbis terrae autoritate retineturorbem terrarum ipsa aedificauit . Saint Augustine hath left this famous testimony of it . This Epistle is canonicall , it is recited amongst all nations , it is held canonical by the authority of the whole world , & it hath edified the whole world . But of the other two Epistles there hath beene some doubt . Hieron . de Scrip. Eccles. in Iohan. For as Ierome saith , there was another Iohn besides the Apostle , called by the name of the Elder ; Eus. l. 3. c. 25. Historiae . Cyprian . lib. 2. sentent . Concil. Carthag . c. 81. Tert. depraesae . 33 Dyonis . de Eccles. hyrarch . c. 3. Hieron . Epist. 85. Epiphan. haer. 51. and Eusebius citeth Papias for two Iohns , saying , that Origen doubted of the two latter Epistles . But that these two haue beene receiued for canonicall Scripture , and the Apostles writings appeareth by Cyprian who alleageth the second , and so doth Tertullian and Ireneus . And Dionysius citeth both second and third , and so doth Ierome . And Epiphanius maketh mention of the Epistles of Iohn the Apostle , and not of one Epistle onely , which he saith , as Iohns Gospell and the Reuelation were imparted to vs by the same gift of the holy Ghost . Ambros in Ps. 30. Cùm refugeret Apostolum se scribere , seniorem se scripsi se . Beda comment . Sed nunc gen. Ecclesiae consensus habet , quòd has quoque Iohannes Apost. scripsit . Ambrose saith , that Iohn being now an old man wrote the Gospell and Epistles , and therefore hee wrote not himselfe Apostle , but the Elder . Dydimus wrote vpon Iohns three Epistles , and Beda hauing examined this doubt concludeth , but now the generall consent of the Church is , that Iohn wrote these Epistles also . And therefore howsoeuer it hath beene formerly doubted , yet now there ought to be no further question made hereabout , especially the phrases vsed in the other two Epistles , being the same with these in the first ; plainly declaring the same Author , as will appeare if we compare . 1 Ioh. 2.7 . and 2 Ioh. 4. 1 Ioh. 2.23 . and 2 Ioh. 5.9 . 1 Ioh. 3.9 . 3 Ioh. 11. 1 Ioh. 4.2 , 3. 2 Ioh. 7. 1 Ioh. 5.2 . 2 Ioh. 5.

Touching the time when this Epistle or the rest were written , I finde no certainty , Baron . tom. 1. but that some hold it to haue beene written last of all , euen after Iudes ; and some , according to the order in which it is placed . Lyra. It is certaine , that Iohn liued longest of the Apostles to a very old age , and therefore in those Epistles wherein he giueth himselfe a title , hee writeth himselfe The Elder , 1 Pet. 5.1 . not Apostle ; as also Peter calleth himselfe an Elder together with the Elders , haply vsing this inscription , that his writings might haue the more force , comming from him now after so long a time of experience , he being the only ancient liuing that had followed the Lord as an Apostle .

Touching those to whom this Epistle is written , here are none named , neither doth the Author name himselfe . But Augustine citeth it as written to the Parthians , August . 2. quest. Euang. cap. 39. Idac. de Trinit. pos . de indiculo librorum . Aug. and so doth Idacius and Possidius . Higinus Papa also , Epist. 1. and Iohn 2. Epist. 1. ad Valer. cite it as written to the Parthians . If euer it were so directed , those words are now lost ; and indeed it is not likely , but that it was directed after the manner of all Epistles , to some people , and most probably to the Parthians , as Baronius contendeth ( affirming , Baron . Tom. 1. Annal. that this title perished in the continuance of time ) for Iohn preached amongst the Parthians . In that he nameth not himselfe herein , hee doth but as Paul to the Hebrewes , that his Epistle might the rather passe , he being then in banishment in Pathmos , and it being not likely that any thing written from him would haue beene suffered , if it had carried his name .

For the scope of this Epistle , it is to confirme the Diuinity of Christ against Ebion and Corinthus , and his humanity against Basilides ; and to instruct in the true loue that ought to bee in Christian people , euen to the suffering of death for Christ his sake , contrary to another error of Basilides , Epiphan. Haer. 24 who held that Martyrdome was not to be vndergone for Christ .

CHAP. I.

IN the first Chapter he beginneth with a periphrasis of Christ , much like to that which he speaketh of him in his Gospell , wherein he setteth forth his Diuinity , in calling him The Word of Life , which was from the beginning ; and his humanity , in saying , which we haue seene and handled , &c. vers . 1 , 2 , 3. This Christ he sheweth , that he declared vnto them for their spirituall ioy and comfort , to bee attained hereby through the communion with God the Father , which the true Christian hath by him , vers. 3 , 4. But lest they should be mistaken about this Communion , he teacheth that God is light , that is , righteousnesse and holinesse , and therefore hee that walketh in the light of a godly life only hath communion with him , and not he that walketh in the darknesse of sinne , vers. 5 , 6 , 7. Neither is it a thing indifferent whether we haue communion with him or no : for the bloud of Iesus Christ clenseth such from all sinne . And lest when we endeuour to be holy , we should depriue our selues of so great a benefit of Christs bloud through conceitednesse , by imagining , that now we liue not in grosse sinnes , as others doe , we are altogether free from sinne ; he preuenteth this , by shewing that so we should deceiue our selues , &c. vers. 8 , 9 , 10.

1 IOHN Chapter 1. Verse 1.

That which was from the beginning , which wee haue heard , which we haue seene with our eyes , which wee haue beheld , and which our hands haue handled of the Word of Life , &c.

THe Iewes and Greekes both did tax the Mystery of the Gospell as a nouelty , Oecumen . in 1 Ioh. 1. and therefore to approue the antiquity thereof , he beginneth with these words , That which was from the beginning , that is , either before the Law , or before the creation of all things , for Heauens and Earth and all were in the beginning , the word Christ before the beginning . So that the word was doth not set forth a temporary existence , but the substance , foundation , and beginning of all things that haue a being , without which nothing can exist , as is further declared in the Gospell of Iohn . Which wee haue heard , that is , by the Law and Prophets being spoken of before . Which wee haue seene and beheld , that is , when Christ liued here in the flesh we saw him , and in seeing , admired him for those admirable things that were in him . But hee doth not meane , that they saw that which was from the beginning , for that is inuisible , but his taking flesh , Which we haue handled , hereby either it is meant , that he was so familiarly made knowne vnto them , as that hee was made as it were palpable , or else he pointeth at that handling of him by Thomas , who was bidden to put his hand to his hands and side , and feele the print of the nailes and speare , and not to be incredulous but beleeuing . After these things thus set forth , hee maketh a reddition hereof againe , vers . ● . not so plainly as we would doe , but more obscurely , to make vs the more attentiue , lest perceiuing the matter at the first looking into it , with ease we should become negligent ; and diuine Mysteries being made manifest to prophane eares should thus come to be abused , as pearles being cast before swine .

This one Author hath so well expounded all things here , Mayer . as that I shall not need to adde others , there being little difference in any from this Exposition . Onely because the sense is imperfect without some supply : It is to be vnderstood , that the Syriake readeth it thus , Syrus interp. Lyra. Vatabl. We preach vnto you that which was from the beginning . And Lyra , and Vatablus vnderstand , Wee declare vnto you . But this supply commeth in well enough , v. 3. after that which we haue seene and heard repeated againe , because of the Parenthesis comming betweene , That which hee saith was from the beginning , is that word of life , which he declareth here to be eternall , which was , is , and shall be , for to be eternall includeth all times . That which wee haue seene , heard , looked vpon , and handled , Faber Stapul . de hoc auditu , hoc visu , his oculis , hoc tactu his mauib●s nequaquam haec incolligenda putem , sed potius de spiritualibus , sic spiritu in●●s , qui eum receperunt , mentes eleuante ad arcanorum diuinorum auditum , contuitum & contactum , quibus supra omnem sensum agnouerunt , quod à principio erat verbum , &c. Pluris est onus oculatus testis , quam auriti decem . Lyra. Beda . Clem. Alexand. some will not haue by any meanes to be expounded of hearing , seeing or handling with the bodily eares , eyes , and hands , but with the spirituall , the Spirit of God lifting vp those that heard and saw Christ to the hearing , beholding , and teaching of diuine secrets , so that aboue all sense they knew and acknowledged that the word was from the beginning .

Of this Exposition also Oecum . maketh mention , but I preferre the other , seeing what is spoken here tendeth not so much to the declaring of what S. Iohn , and the rest of the Apostles saw spiritually , as corporally for the confirming of others , seeing one eye-witnesse is more than ten that goe by heare-say . And this being bodily present with Christ , is vsed elswhere as an argument to proue that which is taught of him vnto others , as Acts 4.20 . Iohn 3.11 . Iohn 15.27 . Acts 1.21 . chap. 10.40 . 2 Pet. 1.16 . Luke 1.2 . That which he saith he heard and saw with others , some referre onely to those things that were done after Christs resurrection , as Didymus sheweth , but there is no reason of this restraint . Besides the hearing of Christ by the Prophets , they heard of him also by Iohn the Baptist , saith Lyra , but chiefly the hearing of himselfe is meant here according to Beda , and others . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added vnto this we haue seene , signifieth a more intent and diligent looking into a thing to be able to iudge the better of it , being duely considered . Which we haue handled . This with Oecumenius some thinke was done by Thomas onely , who before beleeued not his resurrection . Ambros . lib. 5. in Luc. Hieron . epist. de error . Iohan. Hierosolym . Athan. orat . contra Arrian . Ignat . epist. 10. Euseb. Hist. l. 3. c. 36. Theodoret. dial. 2 , &c. Acts 2. But many more hold , that all the Disciples did likewise feele him with their hands , because they thought him to be a spirit , for to manifest that hee was not , the Lord called for something to eate , which needed not to haue beene done , had they beleeued before . And this saying will indeed best agree with that handling and feeling of the side & hands of Christ being thus vnderstood . Of the word of life is no more , but as if he had said , the word of life , as when it is said I will powre out of my Spirit , it is but as much as , I will powre out my spirit .

And the life was made manifest , Vers. 2. &c. These words come in by a Parenthesis , being added to shew how they came to see and handle the word , viz. because lying hid before , now hee appeared in the flesh . As for the rest of the Chapter it is easie to be vnderstood , especially by the helpe of the Analysis before going . The eternall life , which hee declareth is Christ , who must needs therefore be God . Vers. 3. That ye might haue fellowship with , that is , ye , which haue not seene by knowing and beleeuing these things by our publishing of them , might enioy together with vs the benefit hereof , that we altogether might enioy God . Vers. 4. That your ioy may be full . Lorinus readeth it , that our ioy may be full ; affirming it to be so in the Greeke Copie , but our Greeke Copies haue it , that your ioy , &c. Full ioy is opposed here to the vaine and empty ioyes in wordly things , from which he seeketh to draw their mindes , that they might partake of the true ioy . The same phrase of speech is vsed by Christ vnto his Disciples , Iohn 15. Iohn 16. and 17. Vers. 5. God is light , that is , essentially , he is a pure act , and perfect without any imperfection . Vers. 6. To walke in darknesse , is to abide in ignorance and sinne . Vers. 7. Wee haue fellowship one with another , that is , with God the Father and Sonne , Faber . Caietan . Catharin . Lyra. Gloss. inter ●●n . as it is best expounded by some , though others expound one with another , of the faithfull with the faithfull , for the speech is of communion with God , whereupon he concludeth here . Vers. 9. God is faithfull to forgiue , this is thus spoken , because God hath appointed vs in acknowledgement of our sinnes to aske forgiuenesse , which hee cannot doe being faithfull , vnlesse he forgiue them vpon our confession of them , as Cyprian well speaketh , Cypr. de orat . dom. Qu●orare nos pro debitis & peccatis monuit , paternam misericordiam pro misit , & veniam secuturam . Suarez . Tom. 4. in 3. p. disp. 11. sect. 1. concl. 3. he that hath admonished vs to pray for the pardon of our debts of sinne , hath withall promised fatherly mercy & pardon to follow . But there must be adioyned vnto our confession of sin a forsaking of sin also , Pro. 28.13 .

Popish Writers here distinguish betwixt faithfull , and iust to forgiue , referring the first to mortall sinnes , which because he hath promised the penitent to forgiue them , hee is said to be faithfull to forgiue them ; the second to veniall sinnes , because hee that is in the state of grace can ex condigno , merit forgiuenesse of his veniall sinnes , but this is a meere delusion , seeing faithfull and iust of promise are all one .

Vers. 10. If we say that we haue no sinne , we make him a lyar , the reason of this is , because he hath affirmed all to be sinners , Psal. 14. Eccl. 7.20 . Rom. 5 , &c. The Papists are miserably turmoiled here in maintaining the blessed Virgin Mary to be without sinne , and other of their Saints : but they say , that it is to be vnderstood of originall sinne , nor of actuall , and yet in the Virgin Mary they denie euen originall sinne to haue beene assenting , that if any shall say of her , that she hath not sinned , he maketh God a lyar , but if he shall say that she had no sinne , he saith truly , because she was sanctified in the very conception . But for actuall sinnes they teach her to haue been altogether free there-from , though not other of their Saints , but only from mortall sinnes , whereas none are indeed exempted from sinne , but Christ onely , no not from such sinnes as need clensing by the bloud of Christ , which I am sure are mortall . Moreouer , the places alleaged speake of actuall sinnes , which men doe , from which it is said , that there is not one free , Eccl. 7.20 . And his Word is not in vs . Glos . interlin . Lyra. Some by Word here vnderstand Christ , but it is plainly meant of that word , wherein all are affirmed to be sinners , they are cleane gone from this , that say they haue no sinne , they haue it not in any part remaining in them for their saluation , for denying it to be true in one thing , they cannot hold it to be true in any thing , being tainted with heresie in one article of faith , they hold none at all , as others teach . I would , that the Papists , who say thus also , Clemens . Didymus . Caietan . would consider , how by their owne confession they are fallen from all true faith , euen by this one tenent , that a man can perfectly keepe the law of God without sinning in any thing .

Note , Note . that the Gospell of Christ is no vncertaine , but a most certaine thing , because it is testified by faithfull witnesses , who were present to behold Christ liuing here , and risen , and ascending vp into heauen , and doing such great miracles , and therefore let vs without wauering or doubting beleeue it , being fully resolued of the truth hereof .

Note againe , Note . that the true beleeuer desireth to bring others into the society of the same faith , and is not content to beleeue alone .

Note also , Note . the benefit of the society and communion with the faithfull is most excellent , extending euen to God the Father and the Sonne , to the partaking of that vnspeakable ioy which is in God , in comparison of which all worldly ioyes are vaine ; neither hath a man any true ioy by hauing them .

Note lastly , Note . that to be holy , and yet in humility to acknowledge our sins , is the onely sure way to haue communion with God : the vnholy , or proud , that stand vpon their owne righteousnesse , are vtterly excluded here from .

CHAP. II.

HAuing in the first Chapter brought all men to an acknowledgement that they are sinners , lest that hereupon men should grow to desperate sinning , saying , we will therefore sinne , and then confesse our sinnes , and so we shall be forgiuen , by way of preuention hee beginneth this Chapter thus , These things I write vnto you that you sinne not . And yet because this command is so hard , that none can keepe it , that we might not be vtterly discouraged , when we endeuour what possibly we can to fly from sinne , hee addeth , If any man sinneth , we haue an Aduocate , &c. in whom , if we beleeue we haue remission of all our sinnes . Now , lest we should againe take heart to sinne , if no more belongeth to it , but to beleeue in this our Aduocate Iesus Christ , for the expiation of our sinnes , hee declareth what it is truly to beseeue in , or to know Christ , Vers. 3 , 4. viz. to this our knowledge to ioyne obedience to his commandements . In the next place , that this argueth one who knoweth Christ , hee proueth , because to keepe his commandements is to loue him , as we must needs doe that know what he hath suffered and done for vs ; neither can wee haue this loue of the Lord , vnlesse wee know him , for ignoti nulla cupido , we haue no loue to that which wee know not , Vers. 5.6 , And then from the louing of the Lord , he inferreth our louing of one another , wherein wee cannot but be drawne to follow him , if we loue him , who hath in loue to vs all suffered so much , Vers. 6. inforcing it with a command , which is ancient , Vers. 7. and which hath more lately beene renued by the comming on of the light of the Gospell , because there is a necessity of louing one another in all that walk in this light ; they are not in the light , but in darknesse , that hate one another , Vers. 8 , 9 , 10 , 11. And hauing thus endeuoured to commend the loue of Christ , and of one another vnto them , he seeketh in the next place to fence them against that loue which would be dangerous vnto them , viz. the loue of the world , and the loue of heresie .

Touching the first , he prepareth vnto it by nominating all ages , young men , fathers , and children , intimating , that this charge concerned all sorts , and adaptating something particularly to each of them , whereby they might be fenced against the loue of the world , and doubling his compellation vnto them to inforce it the more , Vers. 12.13 , 14. And then hee doth expresly dehort from this loue , Vers. 15 , 16 , 17.

Touching the second , V● . 18. he informeth them of the danger of the times , in respect of the many Antichrists , referring them to that which they themselues knew , that he is a lyer & Antichrist that denieth the Sonne , because he also denieth the Father , Vers. 18 , 19 , 20 , 21 , 22 , 23. Then hee exhorteth to perseuerance in the true ancient doctrine , Vers. 24 , 25 , 26. and hauing shewed his confidence hereabout , he exhorteth to the same againe , Vers. 27 , 28. and from the consideration of the Lords righteousnesse , he maketh way to returne againe to the pressing of a righteous and holy life vpon them , and the flying of sinne , because this argueth one borne of God , Vers. 29.

1 IOHN Chapter 2. Verse 2.

He is the propitiation for our sinnes , and not for our sinnes only , but for the whole world . Vers. 7. I write no new commandement , but an olde commandement vnto you . Vers. 8. Againe , I write a new commandement , which is true in you , and in him , that the darknesse is past , &c.

CHrist is said to be our Aduocate , Occumen . in 1 Joh. 2. that is , one that exhorteth and moueth the Father to forgiue vs our sinnes , not that he hath not power to forgiue , for he professeth elsewhere , that hee had power to forgiue sinnes , saying , That ye may know that the sonne of man hath power to forgiue sinnes , he said to the sicke of the palsie , &c. But as he is man , he is said to make intercession to the Father , for according to this he saith , that the sonne can doe nothing of himselfe . For the whole world , this is spoken to shew that not onely the Iewes , but the Gentiles that beleeue also attaine remission of their sinnes by Christ , or that not onely the present age , but the age to come beleeuing , hath reconciliation with God the Father .

Hereby we know that we know him , Vers. 3. &c. that is , that wee are ioyned to him , and haue society with him , as was spoken Chap. 1. And his loue is perfect in vs , that is , whereby hee is ioyned vnto vs , we being by a godly life ioyned vnto him , he is ioyned vnto vs also .

Touching the command of loue , Vers. 7. which he calleth an olde , and not a new commandement , the question may be , how it may be said to be an old commandement to all that Iohn wrote vnto , seeing hee wrote both to Iewes and Gentiles . To the Iewes indeed it was of old commanded , that they should loue one another ; but the Gentiles which liued not vnder the law , seeme not to haue had this command anciently ? It is to be answered , that the law was written in mans heart from the beginning , and though after the fall he was greatly corrupted , yet remained it written there still , euen in those that liued not vnder the written Law , whence it was , Rom. 2.15 . that their conscience did either accuse or excuse them .

In that hauing denied it to be a new commandement , hee yet by and by saith , that it is a new commandement , Vers 8. vers. 8. that is , in respect of the loue of our enemies , to loue our neighbour indeed was commanded of old , but that we should loue our enemies no precept was euer giuen before . And therefore when as there haue beene some that haue loued their friends so dearely , that they would die for them , as heathen Histories doe declare ; yet there hath not any euer been found , that loued his enemies , that they make mention of .

As Oecumenius , Mayer . Th. Aquinas . G●rran . so all other Expositours vnderstand Christ his being a propitiatory sacrifice for the sinnes of the whole word , but that they adde also another way , whereby hee is said to be so , viz. in respect of the sufficiency of his merit , but I thinke that the former exposition is more genuine ; and so the words of Christ himselfe may be a comment vpon these , Iohn 17.20 . I pray not for these onely , but for all that shall beleeue in my name .

Touching the word propitiation , Exod. 25.17 . Theodoret. Tho. Aquinas . it is taken from the propitiatory appointed to be made ; from whence the Lord did answer them graciously that sought vnto him , according to the signification of the word ; and so Christ is a propitiation by being a propitiatory sacrifice for vs , in whom the Lord is gracious vnto vs .

Touching our assurance that wee know him , Vers. 3. Faber Stap. I hold with Faber , that to know him here is by faith to rely vpon him , as our Aduocate : for in whom soeuer this faith is , there is obedience to his commandements , a true faith neuer goeth alone , but hath perfect charity adioyned vnto it , whereby wee fulfill the law : Th. Aquinas . for all the commandements are vnited in this one thing , charity ; and therefore speaking vers. 3. of keeping the commandements , he changeth the word vers. 5. and saith , If any man keepe his word , so that all the commandements are but one word , charity .

Touching the old commandement , Vers. 7. which was from the beginning , most consent with Oecum . that the command of loue is called old , because it was ingraffed in the nature of man from the beginning , & the law anciently giuen by Moses commandeth loue : yet there is another exposition mentioned by some from the beginning , Tho. Aquin. Glos . ord. Lo●n●s . Beza . that is , from the beginning of the Gospell , or euer since I began to preach vnto you , for it is well knowne that Iohn did alwaies inculcate the doctrine of loue . But certainly the first is the truest exposition , otherwise the new commandement which hee speaketh of vers. 8. must be of some later time , and to haue affirmed the doctrine of loue to haue bin of old from the beginning , in that sense would not haue beene so to the purpose to meet with them , that obiected nouelty to the doctrine of the Gospell , which is his drift , in saying , Dydimus . Carthus . Vers. 8. that it was old , euen from the beginning . Whereas he by and by againe vers. 8. affirmeth it to be a new commandement , hee calleth it so , because it was vnder the Gospell renued , being before through pharisaicall corruptions almost blotted out : for they taught men to loue their friends , but to hate their enemies , but now we are plainly taught to loue our enemies , Tho. Aquin. and herein most Expositours agree . Tho. Aquinas maketh this reason but one of fiue , why it is called new ; 1. because it renueth vs spiritually ; 2. because it is a new law giuen by a new King ; 3. because it bringeth to a new heauen , &c. for his 4. is coincident with this of louing our enemies . Here is no weight of reason in any of these , but in this onely . The Greeke Interpreters generally hold , Graesi interpres . that the commandement of loue is said to be new , because of old we being commanded to loue our neighbours as our selues ; by the new commandement of the Gospell wee are commanded to loue them more than our selues , euen to dye for them , as Christ loued vs to dye for vs . Rupertus . And thus Rupertus expoundeth it also . But wee haue seene the true sense already .

Touching the name command , giuen to the word or doctrine of the Gospell , it may seeme to confound the Law and the Gospell together : but indeed it is not so , euery doctrine hath the force of a command , but the command of the Law is peremptory , doe this or thou shalt dye , the command of the Gospell is with faith annexed , whereby we may be deliuered .

Which is true in him and in you , the word which , Vers. 8. here is of the neuter gender , and so cannot be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the new Commandement ; but it is to be vnderstood , the new Commandement is about that which is true in him and in you , that is , in the Lord Christ , for his loue was wonderfull towards vs , and in the true beleeuer , who walketh in all things according to this precept of loue , seeing the darknesse of his former corrupt liuing is past , and the light of an holy life hath succeeded .

Note , that when wee endeuour to leade an holy life , Note . if through humane frailty we sinne , there is yet a meanes to be iustified and saued from our sinnes if wee flie thereunto ; that is , Christ Iesus , by his mediation seeking reconciliation with God , but not by any other whatsoeuer ; for he is our Aduocate and the propitiation for our sinnes , let the Papists shew if they can , that partly by any other a propitiation is made for vs , or that we haue any other Aduocate , and we will hearken vnto them . If they cannot , but onely argue from humane reason , let vs still be guided by Gods Word , and whilst they without ground here doe that which their blinde reason perswadeth them , let them take heed of a dangerous fall in the end . For that euen those that are dearest vnto Christ , ought not in adoration to be made partners with him , appeareth in that the Angels of God forbade it to Daniel and Iohn , and Peter to Coruelius .

Note againe , that the wicked man , Note . who maketh a trade of sinne , knoweth none Aduocate to make a propitiation for him with God , let him be of what Religion and beleefe he can be . His saying that he beleeueth in Christ Iesus will not saue him , for only such as liue in obedience to Gods Commandements know the Aduocate , and he shall profit such only .

Note lastly , Note . that to loue one another hath euer beene Gods command , but chiefly it is expected now vnder the Gospell . Thus did Christ , and thus doe all they that haue passed out of the darknesse of sinne and ignorance into the light of true faith and grace . The malicious , enuious , and churlish man therefore is not in the light of Christ , but still in the darknesse and shadow of death .

CHAP. 2. VER. 12.

I write vnto you children , because your sinnes are forgiuen you through his name . Vers. 13. I write vnto you fathers , because yee haue knowne him that was from the beginning , &c. Vers. 15. Loue not the world , nor the things of the world , &c. Vers. 16. All that is in the world , the lust of the flesh , the lust of the eyes and the pride of life , &c.

The doubts of this place are diuers : M●yer . First , who are the children , fathers , and young men here spoken of ? Secondly , wherefore is this repetition made , but with some variation ? Thirdly , to whether words these 12 , 13 , 14. verses haue reference to those that went before , or that follow after ? Fourthly , what is the loue of the world and of the things of the world ? Fiftly , what is the lust of the heart , the lust of the eyes and the pride of life ?

I spare here to set downe the exposition of any Authors together , because no one writer hath resolued all these doubts , but some haue spoken vpon some of them , and some vpon other some .

To the first all agree , that children , fathers , and young men are to be vnderstood spiritually in respect of the state of grace . Children are such , as by water and the Holy Ghost are newly regenerate ; fathers are such as haue beene conuerted a longer time agoe ; young men are such , as in spirituall strength are like young men in their chiefe strength , manfully resisting temptations , and not shrinking from the faith in the time of danger .

To the second , I assent to them that say this repetition is made to inculcate it the more , that the loue of God might bee the more fixed in their minds . Hugo . Gagneus . Beza . Piscator . Some vnderstand the first word , little children , as common to all sorts of Christians ; and they by fathers , young men , and children , the distinctions of Christians ; two of which , fathers and young men , are againe repeated to make way to the following exhortation , which chiefly concerneth such , seeing little children are not yet come to the louing of the world . This exposition is the more probable , because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsuall vnto Iohn here , as the common appellation of them , vnto whom he writeth , vers. 1 , 8 , 28. But for so much as it goeth not here alone , but with other compellations , I doe rather vnderstand it as spoken to nouices in Religion , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , vers. 14. For although little children in yeeres are not in any danger by the loue of the world , yet little children in this sense are in danger as well as fathers and young men , and therefore had need that the charge should be repeated to them also . The old Latine translation repeateth not , I write vnto you Fathers , &c. the second time , but omitteth it wholly , but it is in all ancient Greeke Copies , and in Augustines exposition vpon this Epistle , August . Hicronym . and in Ieromes exposition of Origens Prologue vpon the Canticles . Touching the diuers reasons alleaged to the diuers ages , they are not thus particularly rendred , because onely little children in this spirituall sense haue their sinnes forgiuen them , and fathers only haue the knowledge of God , for the knowledge which is attributed to fathers , vers. 13. is ascribed to little children also , vers. 14. But because little children in grace are most weake and apt to fall , hee adapteth vnto them this comfort of the forgiuenesse of their sinnes in the name of Christ , whereinto they were lately baptized . Catharin . Gagneus . And because knowledge is with the ancient , hee mentioneth this vnto fathers , and victory to those that be young and strong . And in speaking againe of children , he applieth to them the knowledge of the father , because it is a comfort to little children to know their father , to flie to him in all their distresses .

To the third , some hold these words to bee a laying of a ground of the loue spoken of before , as if he should haue said , Beza . Piscator , Oecumen . I know that ye will not all receiue this doctrine alike , and therefore I addresse my selfe to speake vnto you seuerally , as ye are little children , or fathers , or young men , and so the benefits spoken of are vnderstood , as promises to Christians of each condition . But others expound them , as an introduction to the exhortation following , vers. 15. as if he had said , Tho. Aquin. Gorran . I haue hitherto admonished you to loue one another , now let me giue you warning of the impediments that will hinder you from this loue , viz. the loue of the world , yee little children ought not to doe it , because it becommeth children to obey their Parents ; now our heauenly Father forbiddeth this , who hath forgiuen you your sinnes , and therefore great reason is there that ye should refraine from that which cannot stand with the loue of him who hath shewed so great loue vnto you . Again , ye fathers ought not to loue the world , because ye haue knowne him that was from the beginning , whom the world hateth ; ye know him by Faith being ioyned vnto him , so that ye cannot loue the world which is against him . Lastly , yee young men ought not to loue the world , because yee haue ouercome that euill one , that is , the Deuill , who is the God of this world ; whereas it is the part of one vnder his dominion to loue the world , not of one that hath ouercome him , for so hee should againe be ouercome by him . And to this exposition doe I subscribe , because these words are plainly rather an exordium to some thing afterwards to be deliuered , than a conclusion of that which was before deliuered .

To the fourth , to loue the world , as all agree , is to loue it as it is opposite vnto God , for God himselfe is otherwise said to loue the world ; Ioh. 3.16 . Oecumen . Th. Aquinas . 2 Cor. 4.4 . to loue the world therefore is to loue , and by louing to be ioyned vnto the wicked , who are in diuers places said to be the world , and so the Deuill is called The God of this world . To loue the things of the world , is to loue riches , and honours , and pleasures vnto superfluity , not for necessity , for the things of this world may be beloued and sought after , so farre forth as they are necessary for vs ; but to be ouermuch affected vnto these things , this is sinne .

To the fift , Augustine . Tho. Aquin. those things that are said to be in the world are such , as the world of wicked men are affected withall . The lust of the flesh , this is the desire of any thing that is delightfull to the taste or the touch ; and to the outward man , as eating and drinking excessiuely , and whoring , and playing inordinately . And though the heart lusteth after these things , yet it is ascribed to the flesh , because it is acted hereby . The lust of the eyes , that is , the desire of such things as are goodly to the eye , as of gold and siluer , garments , and faire buildings . The pride of life ; in Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the oftentation or iactation , or boasting proudly of any worldly thing , being puffed vp and made vaine-glorious hereby , to be through pride so set vpon estimation in the world , as that a man will rather die than be any way disgraced . He that loueth the world thus , the loue of the Father is said not to be in him , and here a reason of it is rendered , because this lust is of the world , not of the father ; that is , of Gods enemy & opposite , so that he which is led hereby cannot loue God . Aug. Tract. 9. in Iohan. Saint Augustine readeth these words thus ; If any man loueth the world , the Spirit of the Father is not in him , but none else reade it so . He also illustrateth this place by the example of our first Parents : so likewise Beda and Prosper , Beda . Prosper . who saith , That the lust of the flesh in them , was to taste of the forbidden fruit ; the lust of the eyes , to haue their eyes opened , for hereby the Serpent tempted them ; and the pride of life , to be like vnto God . Beda also sheweth these three to haue beene vsed for the tempting of our Sauiour Christ , Mat. 4. The three things here taxed , are Pleasure , Profit , and the rising of pride in the heart ; the first , tempting the voluptuous ; the second , the couetous ; the third , the ambitious , as such as desire to be magnified .

Note , Note . that there is great reason indeed why the loue of God should be deare vnto vs , neither should we bee carried by any thing in this world against this loue , for this were wonderfull ingratitude , seeing his benefits bestowed vpon vs are so great , the forgiuenesse of our sinnes , the knowledge of hidden mysteries , and spiritual strength to ouercome our most deadly enemy , that worketh and preuaileth by the world to reduce vs into his bondage againe . Let the voluptuous therefore , the couetous and ambitious consider , of what base minds they are to be allured by such vanities , wherein there is no true or enduring comfort to be found , thus to lose comfort which would haue beene for euer vnto them in God .

CHAP. 2. VER. 18.

Little children , it is the last houre , and as ye haue heard , that Antichrist commeth , there are now also many Antichrists . Vers. 19. They went out from vs , but they were not of vs ; for if they had beene of vs , they would haue continued with vs .

The Apostle hauing admonished against the loue of the world , Th. Aquinas . now giueth warning against heresies , lest we should be seduced hereby , and that by a fourefold reason .

First , because it is heresie contrary to Christ , making them Antichrists that hold it ; and hereby he sheweth that it is the last houre , that is , the sixt age , or a time like to that of the Antichrist for the greatnesse of the persecution , or in respect of euery particular mans life .

Secondly , because Heretikes are separate from the Church ; They went out from vs to Iudaisme or Paganisme , because they were not of vs by election or predestination : they were amongst vs by the partaking of the same Sacraments , but not by the communion of loue . That they might be made manifest , that is , that by their going out they might be discouered to be false brethren , and we might be no longer deceiued by them .

Thirdly , because they had an anointing whereby they knew all things , that is , the holy Ghost , whereby they knew the malice and wickednesse of these Antichrists , and so were armed to withstand them ; and he calleth it an anointing from the holy one , that is , from Christ , from whom , as an head , all knowledge and grace is deriued to vs his members , Ioh. 1.14 .

Fourthly , because the doctrine of Heretikes is a lying doctrine , and the most hainous lying of all , because it is to the denying of Christ . Now the Iewes properly denied Iesus to be the Christ , but all Christians that obey not his precepts , doc indeed deny him , as Titus 1. They say , that they know God , but by their deeds they deny him . And such an one is Antichrist , that is , an enemy to Christ ; and hath not the Father neither , that is , propitious to him , or knoweth not the Father , for if ye had knowne me ( saith Christ ) yee had knowne my Father also . Iohn 14. Mayer . Oecumen .

The doubts of this place are : first , how it is said to bee the last houre . Oecumenius pitching first vpon that of euery particular man who hath but a short time to liue here , Chrysostome . yeeldeth afterwards an other reason out of Chrysostome , because any time diuided into three parts , when the two former are past , that which remaineth is called the last ; and so two parts of the worlds age being past , which hee calleth houres , hee calleth the time vnder the Gospell the last houre . And yet he yeeldeth another reason why it is called the last houre , viz. because it is the worst , by reason of the Deuills being most busie with his temptations , and stirring vp troubles and persecutions against the Church more than in times past . Others vnderstand , when he saith , Gagneus . Faber Stap. now is the last houre , that the last times are now at hand wherein Christ will come to iudgement , because the Antichrist is to come towards the end of the world , and when his forerunners are come , it is euident that it will not be long before he commeth . I subscribe to that of Chrysostome , the time of the Gospell is the last houre , because the third and last part of the worlds age : 2000. yeeres were before the Law , 2000. vnder the Law , and so if a like proportion of time be to this last as was to the two former , Saint Iohn might well say in his time it was the last houre , though the world be not yet ended . The words will not so well beare this interpretation , without wresting , the last houre is at hand , or is like vnto the last : for he saith plainly , It is the last houre , and repeateth it againe , There are many Antichrists , whereby we know that it is the last houre . As if he should say , The comming of Antichrist argueth the last houre ; now are many Antichrists , that is , now he hath begunne to enter vpon the stage by his fore-runners and to act his part , therefore now is the last houre .

The second doubt here is , who is the Antichrist , and by whom they heard of his comming ? The Lord Iesus speaketh diuers times of one comming in his owne name , whom they would receiue , as Iohn 5.43 . Ch. 7.18 . Mat. 24.15 . And Daniel long before , Ch. 7.11 , 12. described this Antichrist in his type ; and Saint Paul , 2 Thess. 2. after which this Epistle was written . Now hee speaketh of him in the present tense , he commeth , both for the certainty , and because hee was come then in his forerunners , the many Antichrists of whom he speaketh , in regard of whom Saint Paul saith , The mystery of iniquity now worketh . For they and he are all vnited in the same wicked and lying spirit by which they are deceiued , and deceiue others to their destruction . The Papists contend , that the Antichrist is but one man yet to come , who shall reigne but three yeeres & an halfe immediatly before the day of iudgement . But ours teach him to be a succession of men , who are all as one , continuing from generation to generation , to doe the same Antichristian acts in the same place ; euen as each beast of the foure spoken of by Daniel serued to set forth the succession of Kings in each Monarchy of the Assyrians , Medes , Persians and Greekes . How true this our tenent is , and how false the other , there will be a more fit place to shew , Reuel. 12.13 , &c.

Who they are that he calleth Antichrists , saying , Now there are many Antichrists . To this it is generally agreed , that the Heretikes of those times were Antichrists , as Simon of Samaria , Ebion and Cerinthus , and the Nicolaitans , for these , as enemies of Christ , some opposed his humanity , and some his diuinity , they sought by deceitfull perswasions to draw men away from the truth of the Christian Religion to error , as Antichrist doth , and therefore for the likenesse of their conditions are called Antichrists , as Iudas was called a Deuill , and Peter Satan . Thus Ireneus calleth the Valentinians , Marcionites and Arrians , Orig. in Mat. 24. Hieron . li. de non pauendo Ambros . Epist. ad solitar. Chrys. 2. Thes. 2. Antichrists ; Origen , Ierome , Ambrose and Chrysostome , call all sorts of Heretikes Antichrists . The many Antichrists therefore in this place , are such as by corrupting of the truth were enemies vnto Christ , who was altogether for the truth .

Whether any Christians are priuileged from falling away into Antichristianisme , and consequently into sinne , so as that they should be damned therefore , because he saith , they were not of vs , for if they had bin of vs , they would haue continued with vs . Oecumen . Tho. Aquin. Gorran . Faber Stap. &c. I answer , that it is most plaine here , that none can fall away so which are of the number of the Elect , whom God hath predestinated vnto life , as all Expositors agree . They that fainedly ioine themselues vnto the faithful , or lightly without duly considering what they must suffer that follow Christ , or what the doctrine of the Christian Religion is , & what purity & holines of life is hereby required , may & shall fall away , because though they be in the number of the faithfull , yet they are not truly faithful ; sound and sauing grace was neuer wrought in them : so that when such doe fall away , what shew soeuer they formerly made , it cannot be hence gathered , that a man may fall euen from true faith and grace , but rather that they neuer had any true faith , for such fall not away , and it was Gods prouidence that they should be thus discouered , that in them it might appeare what shall become of all the rout of Hypocrites and temporany Christians that goe with others to the same duties , but they want such good and faithfull hearts whereby they should be throughly affected to the earnest embracing of the Word , and to be reformed thereafter . Here then is a ground for the certaine perseuerance of all the Saints , and against that vncomfortable doctrine of their falling from grace to be damned . It is certaine , that they which are of vs goe not out from vs , and who are such , if not they that haue true faith and repentance ; for from hence we may certainly reason to proue our election . But of the certainty of faith I haue said more already vpon Rom. 8.

The Iesuite is so troubled at this place , Lorinus . making so plainly for the perseuerance of the elect , and consequently of such as are effectually called to the grace of the Gospell , as that hee saith , he knoweth not what Saint Iohn meant to speake thus , seeing neither comfort nor profit could hence redound vnto them to whom he wrote . And then he contradicteth him , saying , That there are many of them that are predestinated vnto life that goe out of the Church , and some that are in the Church and in grace are Reprobates . What will not these men dare to say , that are of such impudency to disgrace and gaine-say what an Apostle of Christ hath written , if it maketh against their conceits . But against this slander be it knowne , that the going out of those that were not truly faithfull , that it might appeare , that they were such , was mentioned to very good purpose , both for the comfort of such as truly beleeue , and vpon due consideration embrace the Gospell , and for the credit of the truly faithfull . For it is a great comfort to the true Christian , to be assured that he shall keepe his standing , and not be giuen ouer , when he hath embraced the truth , to such blindnesse , as that he should afterwards be led away after error , and of a Christian proue Antichristian : and it maketh much for the credit of the truly faithfull , that no such are thus mutable , but only some intruders that lurke amongst them for a time that were neuer indeed of their number , & therefore might turne to any thing . And lastly , this may serue to warne euery man to take heed how he embraceth the Christian Religion , lest not being an hearty and serious professor of it , he be in iudgement giuen ouer to be an Antichrist , to his greater condemnation .

What is meant by the anointing from the holy one , and their knowing of all things ?

This anointing is the inward illumination of the holy Ghost : Gre. 5. Mor. c. 19. allocutio intimae inspirationis quae humanam mentem contingendo subleuat . Iren. l. 4. c. 43. Chrysma doctrinae . so Gregory saith , saith , that it is the allocution of internall inspiration , which by touching doth eleuate mans minde . Ireneus calleth it the anointing of doctrine . Some haue wrested this place to proue the vse of Chrisme in baptisme , whereas indeed it is not any external thing which he meaneth here , but internall , seeing by nothing externall we attaine to the knowledge of diuine mysteries , but by an inward illumination . Yet it cannot be denied , but that the anointing of those that were baptized , Cypri . Epist. 70 , 72. Tertul. l. de resur . carnis . is very ancient : for Cyprian maketh mention of it , ascribing too much vnto it ; and so doth Tertullian , and Cyril Catech. 3. and Basil . de sp. s . cap. 28 , &c. But Iustin Martyr maketh no mention of it , whereby it appeareth that it was not in his time . Athan. Orat. 2. contr. Arrian . And Athanasius saith plainly , that Christ was not anointed with oyle , and bestowed the spirit without any such Ceremony . Euseb. lib. 1. Hist. cap. 4. Platina de Syluestro . Eusebius saith , that Christians are no more anointed with types and figures , but by the naked vertues themselues . And Platina saith , that Syluester was the first that instituted this anointing . Wherefore S. Iohn doubtlesse doth not insinuate any such Ceremony here , but onely the inward anointing to vnderstand .

Touching the holy one , some with Tho. Aquinas hold him to be Christ , Beda . Oecumen . Faber Stapul . Piscator . as Beda ; some the holy Ghost , as Oecumenius ; and some both , as Carthusianus , and Faber Stapulensis . I subscribe with Piscator vnto the first , for of the fulnesse of Christ we all receiue of the holy Ghost , Iohn 1.16 . and he often promised to send the holy Ghost , Ioh. 14.26 . that should instruct his in all things . Their knowing of all things was of all fundamentall points of faith , wherein these Antichrists did labour to seduce them , as all agree , and not such a knowledge as vnto which nothing more could be added , 2 Pet 3.20 . for wee are still to grow in knowledge and grace .

What is meant by saying , that he is a lyar , who denieth Iesus to be the Christ , nay he saith , Who is a lyar but he ? Vers. 12. Is there none other lye but this , or can he not truly be said to be Antichrist , who doth not plainly deny Iesus to be Christ ?

Beda . Faber S●●●● To the first Beda answereth , that this lye is so great , that others are nothing in comparison of it : but Faber better , if such an one be not a lyar , who is a lyar , because to deny Iesus to be Christ is a most notorious lye .

To the second it is commonly answered , that it is chiefly spoken against the Iewes , who denied Iesus the sonne of Mary to be Christ ; and against Simon , who said that there was another Iesus , who descended from Heauen into Iordan , as Oecumenius hath it . Oecumen . For this was a chiefe reason of S. Iohns writing both of this Epistle , and of his Gospell , to declare that Iesus is the Christ , as he expresly speaketh , Iohn 20.31 . But it cannot hence be collected , that none can be rightly said to be Antichrist , but he that directly denieth Iesus to be the Christ , and the Sonne of God : for there is a denying of him euen by those that in word acknowledge him , they confesse Christ , Tit. 1.26 but in their deeds they denie him . And I haue already shewed , that by the consent of all the Fathers , any heretike or wicked person is an Antichrist . Valentinus is condemned by Oecumenius for a notorious Antichrist , because hee said , that besides God the Father of Christ there is another Father , that cannot be named . Cerinthus is held to haue beene Antichrist , because he taught that Iesus began to be the Sonne of God in his baptisme , not before , and that afterwards the Spirit went away from him againe , and then he suffered death ; and they who haue denied Christ to be God are also censured , as denying the Son . And by the like reason the Pope denying such a Christ as is set forth in the holy Scriptures , is Antichrist , for he denieth him to be our only Mediator and Aduocate , he denieth the merit of his passion to be such , as that hereby we are perfectly saued from our sinnes , and the punishments thereof , seeing he teacheth a necessity of our satisfying for temporall punishments ; he denieth his ordinance of his blessed Supper in both kindes , and he denieth his body to be a true humane body ; for such a body is in one place at one time onely , &c.

If the Antichrist should directly deny the Father and the Sonne , he were easie enough to be knowne , neither could he possibly deceiue so many Christian people , as it is said that he shall , Reu. 13. Hee must therefore be onely couertly denying Christ , but openly making a profession of him .

By what consequence can it be proued , that he that denieth the Sonne hath not the Father , Verse 2● . and so on the contrary side ?

It is commonly answered , that the Father and Son are Relatiues , and therefore if the Son be denied , the Father is also denied , seeing he cannot be a Father , vnlesse he hath Iesus to his Sonne , because he is the onely begotten Sonne of the Father . Againe , the Father is denied , because hee hath testified from Heauen , Mat. 3. saying , This is my beloued Sonne : but to confesse the Sonne , is to confesse the Father also , and the way to be accepted for his in the world to come . Mat. 10. For , hee that confesseth mee , saith Christ , before men , him will I confesse before my Father which is in Heauen .

From this 23. verse to the end of this Chapter , there is nothing difficult more . That which they heard from the beginning , is that which our Sauiour Christ taught , that who so would attaine to life should beleeue in him , Ioh. 17.3 . and that it is life eternall to know God , and whom he hath sent Iesus Christ , vers . 24 , 25. Now these things he saith that he wrote vnto them , because of seducers , not that they needed any instruction herein , for so much as they had the Spirit of God to teach them .

Note that such as erre in the doctrine of faith are very Antichrists , Note . and accordingly to be had in abomination , and to be auoided . Heresie is in effect to deny God the Sonne , and so to deny the Father , and to ouerthrow all religion and piety , that they which are tainted herewith shall haue no more benefit of the Christian religion than Pagans and Infidels . And therefore let vs hate Popery , as being most notorious heresie , not being deceiued , because in word they professe Christ , as wee doe .

Note againe , Note . that there are some in the Church which are not of the Church , and this is manifested by their apostasie , and falling from the truth to errour . So that if any depart from the reformed Religion to Popery , wee ought not to be troubled at it , for they were neuer sound at the heart , otherwise they could not haue departed .

Note also , Note . that the truly faithfull are instructed by the Spirit of God , which as a sweet oyntment doth so sweeten their mindes with the truth , as that they can neuer be corrupted , and come to an ill sauour , through errour and wickednesse . Sinne they may , but be destitute of grace sufficient for their saluation they can neuer be .

CHAP. III.

HAuing made some way in the last verse of the former Chapter , as I haue already shewed , to returne to the commendation of a righteous and holy course of life ; he doth more at large prosecute that argument here , ioyning vnto it a commendation of brotherly loue .

Touching righteousnesse and holinesse , he stirreth vp vnto it ; first , from the consideration of our estate , we are the children of God , and yet haue greater hopes , and therefore cannot but be pure , as he is pure , Vers. 1 , 2 , 3. Secondly , from the consideration of that reference which we haue vnto Christ , we are in him , but he hath no sinne ; nay his comming into the world was to take away sinne , and therefore who so is in him sinneth not , Vers. 4 , 5 , 6. Thirdly , from the consideration of the state of wicked and sinfull men , they know not Christ , they are of the deuill , Vers. 6 , 7 , 8. Fourthly , from the consideration of our new birth , by the seed of God , which being in vs , keepeth vs from sinne , Vers. 9 , 10.

Touching brotherly loue , coupling the want of this with a sinfull life , he first sheweth , Vers. 10. Vers. 11. Vers. 12 , 13. Vers. 14 , 15. that such as haue no loue are not of God ; and then setting downe the command which wee haue to loue , hee dehorteth from enmity and hatred , instancing in Cains hatred against Abel , and the worlds hatred , and shewing the euent both of loue , and of hatred . Then hee exhorteth to loue , vrging to loue in deed after the example of Christ , Vers. 16 , 17 , 18. condemning other loue , which extendeth not to the releeuing of the miserable , to be no loue . And that this exhortation to loue indeed , Vers. 19 , 20 , 21 , 22. might take the more effect , he sheweth what confidence towards God such a man may haue to obtaine whatsoeuer he desireth , as doing his will herein , and that which is pleasing vnto him . Now , that he doth his will and commandement he proueth , because his command is , that we beleeue in Christ , Vers. 23. and loue one another , which last is a plaine euidence of the first ; he therefore that beleeueth and loueth , keepeth his commandements , and so abideth in him ; and how this may be knowne he immediatly sheweth , euen by the Spirit which he hath giuen vs ; Vers. 24. and thus againe he maketh way to speake of diuers spirits in the Chapter following .

1 IOHN Chapter 3. Verse 1.

For this the world knoweth vs not , because it knoweth not him . Beloued , now we are the sonnes of God , but yet it is not made manifest what we shall be , &c.

BEcause we are the Sonnes of God the world knoweth vs not , Th. Aquinas in 1 Iohn 3. that is , by the knowledge of approbation ; or as the Glosse hath it , they know not our dignity to loue and respect vs , but doe esteeme basely of vs , and afflict vs , Because it knoweth not him , that is , beleeueth not in him . It doth not appeare , &c. that is , the great glory wherewith we shall be glorified appeareth not , it is as a light hidden in a Pitcher , till it be broken ; or as a light within a mans hands , appearing onely through his fingers . We know , that when he shall appeare , that is , by the certainty of faith , for faith doth assure vs of things inuisible : now we know our selues to be Gods children by the vertues and miracles which by his spirit we are inabled to doe . When he shall appeare , that is , at the day of iudgement . Wee shall be like vnto him , that is , in the conformity of nature , of grace , and of glory . We shall see him as he is , that is , in the very substance of his Deity , which is not granted to any man liuing here .

The doubts of this place are , first , Mayer . what is meant by the worlds not knowing of vs , and to what these words [ For this ] haue reference ?

I answer , that the world of wicked men , and vnbeleeuers , are said not to know vs , that are accepted to be the children of God , because they doe not see into the excellency of this estate , to prize and to esteeme of it . And for this they know vs not , because they know not Christ , it was hidden from them of what excellency hee was , which was the cause that they vsed him as base and contemptible . For had they knowne him , they could not but haue knowne his , so much resembling him ; as they that haue knowne the father , if his sonne commeth in presence , which is very like him , they know him to be his sonne : and as he that hath well knowne a man , if hee seeth his picture , he knoweth whose picture it is . And this is spoken to make vs vndismaid at the contempt and ignominy that shall be offered to vs in the world , as a Prince laugheth at the railings and ill vsage of him by his owne seruants , whilst they know him not . Chrys. Hom. 78. in Iohan. They know not ( saith Chrysostome ) what manner of persons we are , that abuse vs , as namely , that wee are Citizens of Heauen , reckoned to the Countrey aboue , and fellowes of the Cherubims . So also Wisd. 5.3 , 4 5.

Secondly , how it is said , It appeareth not yet what we shall be ? hath not God set forth in his word the vnspeakable glory and felicity to come ?

I answer with Thomas , that though it be set forth , yet the glorious and happy estate of Gods children appeareth not now , but they liue after a poore and contemptible fashion , which is the cause that the world maketh no reckoning of this Sonne-ship .

Thirdly , wherein shall wee be like vnto God , and what knowledge shall wee haue of him , and how doth this proue , that we shall be like vnto him , because we shall know him ?

To the first it is commonly answered , that wee shall be like vnto him in heauenly glory , euen as children doe partake of the glory of their father , as Oecumenius speaketh , Oecumen . Scholia Graeca . the minde being sanctified and inlightened , and the body being glorified as the body of the Lord Iesus . Phil. 3 20. August . To the second , some ( as Thomas Aquinas ) say , that we shall see his essence : but others deny this , affirming that we shall see him onely in his qualities , being pure , as he is pure ; and being iust wee shall behold him iust , Oecumen . Faber Stapul . Beza . as Oecumenius . But I assent rather to those that expound this of seeing the Lord Iesus Christ in his glory , and the maiesty of God the Father : for now we see onely darkly , and as it were in a glasse , as we are capable : but then being present with him , wee shall immediatly behold his glory . And this very beholding of him present doth argue , that wee shall be like vnto him , because this seeing of him is not granted to any , but to the children of God , who are holy , as he is holy . For , Mat. 5. Esa. 26.10 . according to the 70. blessed are the pure in heart , for they shall see God . And let the wicked be taken away ( saith the Prophet ) that they may not see the glory of God .

Note , Note . that wicked men that make no reckoning of the state of grace , are so farre from being true Christians , that they know not what a Christian is , they know not Christ : for did they but know , they would admire and be in loue with this condition , whereas now they despise it and vilipend the children of God , and beare an hatred against them .

Note againe , Note . that the glory of the faithfull shall be the highest degree of glory , like vnto that of God himselfe ; we shall bee present where the glory of his Maiesty doth most appeare . To heare of him , and to behold him in his Word and workes , must suffice vs whilst we are in this world , and for such as liued then to see God in the flesh , but the time shall come when we shall behold him immediatly . The present comfort in God and ioy in the holy Ghost is nothing in comparison of that comfort which we shall haue .

CHAP. 3. VER. 5.

Ye know that he was manifested to take away our sinnes , and in him is no sinne . Vers. 6. Whosoeuer abideth in him , finneth not , &c.

Seeing Christ came into the world to destroy sinne , Oecumen . in 1 Iohn 3. we that are borne of him and confirmed in the Faith of him , may not sinne any more . He that abideth in him is said not to sinne , because he neuer ceaseth from the exercise of vertue . He that doth sinne , is said to be of the Deuill , not he that hath done sin , because when a man hath repented him , he is no longer of the Deuill . The workes of the Deuill are sinnes , which God , hauing a care of his , came into this world to destroy . To commit sinne , vers. 9. is to admit of sinne in the minde and will ; so the children of God cannot sinne , that is , will to sinne in any thing . They commit not wickednesse voluntarily and purposely , or by yeelding to corruption , till they be subdued and brought into seruitude hereby .

There is but little difference here amongst other Expositors from this of Oecumenius . Mayer . The Sonne of God was manifested , Tho. Aquinas . Tollit dimittendo sacta , adiuuando ne fiant , & ducendo ad vitam , vbi omnino si●ri nequeunt . saith Thomas Aquinas , when he tooke flesh , to take away our sinnes ; that is , by forgiuing them being commited , by helping vs against sinne that we commit it not , and by bringing to such a life as where sinne cannot bee committed any more , and therefore he is thrice said to bee the Lambe of God that taketh away the sinnes of the world .

Faber Stapul . Faber saith , that he tooke away sinne by destroying the seed of the Deuill sowne in Adam at the beginning , and growing vp in his of-spring euen vntill Christ , who was without all sinne , which if he had not done , none could haue remained in God . But he being a seed , contrary to the seed of the Deuill , destroied it , which is darknesse , and would haue made otherwise , that we could not haue beene in God , who is light . He also inferreth the sanctity of the mother of Christ , affirming her to be without sinne , or else shee could not haue brought forth such seed contrary to the seed of the Deuill . But by the same reason her father and mother must haue beene without sinne also , and consequently , the Line of which shee was descended . I hold with Faber , that Christs taking away of our sinnes here spoken of , is by the grace and vertue of his Spirit , sanctifying vs to leade an holy life : for by the comming of Christ , the Spirit of grace is communicated more plentifully , the man Christ being as it were the head of the spring where the Spirit rested , and we the chanels into which it floweth ; whereas in times past , though the faithfull amongst the Iewes were not destitute of the Spirit , yet they being but a handfull in comparison of the rest of the world , the bestowing hereof was not so notable , and few there were that were deliuered from their sinnes . According to this sense it agreeth best with the words following , therefore they which are in Christ sinne not , seeing that in him there is no sinne , yea he came into the world to take away our sinnes . A like place vnto this is Rom. 8.3 . And so I come to the greater question arising both from hence and from the next words , wherein the regenerate are said not to sinne , neither can they sinne . In what sense doth hee thus often , so much pressing it also , speake of our immunity from sinne , seeing there is no man liuing that sinneth not ? It is agreed by all , that the regenerate sinneth not purposely , or by the sinne of infidelity , or so farre forth as he is borne of God , Tho. Aquinas . or he sinneth not vnto the end , for all these expositions are mentioned by Thomas Aquinas . It seemeth to me to be most plaine , that trading in sinne is only meant here . The true faithfull person liueth not as the naturall man doth ; though he cannot but through humane frailty sinne , yet his heart is against all sinne , and his life is such a continuall practice of repentance , and the Spirit of Christ doth so sway and carry him , as that he falleth not so often as the naturall man doth , and he doth daily wash and cleanse himselfe from sinne by the teares of true repentance , and that when there is no worldly shame or losse to moue him hereunto , Neither can I see but that the regenerate must needs be of such an holy life , as not at any time to fall into any great sinne , as of adultery , murther , theft , drunkennesse , or the like , although vnder the Law most holy men haue fallen , for the Spirit is now giuen in a greater measure than it was in those daies , and the force of corruption is more abated , as is cleare from sundry passages of holy Scripture .

Whereas vers. 8. it is said , Vers. 8. that the Deuill sinneth from the beginning , and the Sonne of God appeared that he might dissolue the workes of the deuill , the meaning is , that he was euer the Author of sinne , by his temptations so preuailing amongst men , as that the world hath hitherto beene full of sinne : but now the Sonne of God comming , hath giuen a contrary Spirit into the hearts of his people , whereby they are sanctified to leade an holy and new life . The Deuill had them before , as it were in the chaines of sinne , fast bound for stirring to forsake those superstitious and riotous courses , but now these bands are loosed , and they are set at liberty to walke in the waies of Gods Commandements , because free will , which was lost in Adam , is restored in the regenerate by Christ , that we may now striue against and resist euill temptations .

Note , that the most certaine marke of a childe of God , Note . is to leade an holy life , and truly to endeuour to refraine from all sinne , out of an inward affectation of holinesse , and the dislike and hatred of euery sinne , be it neuer so pleasing or profitable to the outward man , and not in any by-respect ; and being ouertaken with sinne by infirmity , to be humbled therefore , and to beg for mercy and pardon , and that toties , quoties . The comfort of those that doe thus is , that they are not now accounted sinners , but are iustified here-from , Luke 13. as it is said of the poore Publican , that hauing knocked vpon his breast , and humbled himselfe , he went away iustified . The penitent person sinneth not , because he doth daily that which is righteous , in calling himselfe to account for his sinnes , and iudging himselfe therefore ; as Beda saith , Beda in Luc. 10. Seruos nos inutiles fatcamur , vt in sortem vtilium veniamus . Hieron . Vnica iustitia nostra est iniustitiam fateri . In confessing our selues to bee vnprofitable seruants , we come to be profitable : and Ierome , Our only righteousnesse is to confesse our vnrighteousnesse . For whoso doth thus and bewaileth it daily in secret , cannot but haue his heart set against sinne , and so sinneth not in will and desire .

CHAP. 3. VER. 21.

If our heart condemne vs not , wee haue boldnesse towards God , and receiue what wee aske of him because we keepe his Commandements , &c.

In commending brotherly loue , Mayer . Vers. 14. which he had often done before , he saith , Hereby wee know that wee are translated from death to life , if we loue the brethren , vers. 14. By the loue of brethren all vnderstand here the loue of one another , which is vsually expressed by the word neighbours in the old Testament , but by the word brethren in the new . Brotherly loue is a signe of true grace , which is the beginning of the spirituall life that is eternall , it is not the cause of life , as euen the Iesuit condescendeth . orinus . Hereby a man may know that hee is raised from the death of sinne to the life that is by grace , if he hath true loue in him , because all that are partakers of this life haue this loue in them ; and consequently , a man may know that euerlasting life is his , and not only haue a probable coniecture hereof , as popish writers teach . For to put it out of doubt , that we may know certainly , he saith , vers. 24. We know that he abideth in vs by the Spirit that he hath giuen vs , Verse 19 , 20 , 21. and in vers. 19 , 20 , 21. he argueth from the heart and conscience of euery man , which vpon this ground of actuall loue , comming to be quiet and free from any accusation , argueth most certainly that wee are in his fauour .

He that loueth to the exercising of charitable actions keepeth Gods Commandements , which stand but in two things , the loue of God and the loue of our neighbour . God is said to be greater than our conscience , that is , more able to iudge and condemne , because all things are most euident vnto him ; so that if our conscience condemneth vs , hee will condemne vs much more .

And this is his commandement , Vers. 23. Oecumen . that we beleeue in the Name of his Sonne Iesus Christ . To beleeue in the name of Christ here , saith Oecumenius , is to giue credit to his will ; for by his Name is set forth sometime his glory and sometime his will . Now his will whereunto he would haue vs giue credit , is that we should loue one another . But this exposition is forced : for hauing spoken of loue hitherto , and how necessary it is , because God hath commanded it , hee now goeth somewhat higher , and sheweth that in commanding vs to beleeue in the Name of his Sonne , hee commandeth loue also , seeing that loue is inseparable from a liuely faith . Therefore hee addeth , This is his command , that we beleeue and loue one another , as if he should haue said , For so much as I haue spoken of the Commandements of God , affirming that he which loueth keepeth them ; hereby it plainly appeareth to be so , because that in commanding to beleeue in Christ , he inioyneth vs both to beleeue and to loue , loue being vnto faith as the soule is to the body , which is but a dead carkasse if it be away . And so hee commeth aptly to mention the Spirit giuen vnto vs in the next verse , whereby we know that we are in God , that is , The. Aquin. Gorran . Beza . this grace of the Spirit , loue . And hereunto doe others consent .

Note here , Note . because he maketh the keeping of Gods Commandements the ground of our confidence to God-ward , so as that we may pray with certaine expectation to be heard , that none but such as are of a godly life , & charitable to the poore , can haue any assurance of Gods fauour . All wicked men and hard-hearted cannot but haue an accusing conscience if it bee not cauterized , and therefore their hope to God-ward is vaine , though they call and cry to him for mercy they shall not preuaile , Iam. 5.16 . Mat. 7.22 .

CHAP. IIII.

HAuing spoken in the last verse of the former Chapter of knowing by the Spirit , because there is great deceit in spirits , hee exhorteth here not to beleeue euery spirit , but to try them whether they be of God or no , shewing the meanes of triall , v. 1 , 2 , 3. And that it might appeare , that he had no suspition of their being deceiued , hee affirmeth them to be of God , and that he with the rest of the Apostles were of God , whereby hee proueth againe , that the false Antichristian teachers who heard them not , were not led by the good Spirit of God , but by an ill spirit of error , vers. 4 , 5 , 6. And considering , that both they that heard and they that taught them were of God , he exhorteth them to mutuall loue , as they must needs doe that are all of God , seeing God is loue , vers. 7 , 8. which is proued both from a singular act of his loue and the time when hee loued vs , vers. 9 , 10. And hereupon he exhorteth againe to loue , arguing from our loue our being in God , though we haue not seene him , vers. 12 , 13. And then he reflecteth againe vpon that which he spake of before , touching the triall of spirits , by this , hee that confesseth that Iesus Christ is come in the flesh , is of God . This he saith , that they , the Apostles were eye-witnesses of , and that they which beleeue it , remaine in God , vers. 14 , 15. whom againe he affirmeth to be loue , and so sheweth what confidence a man may haue , and how vo●d of feare hee may bee that hath loue , vers. 16 , 17 , 18. And lastly , for a proofe of our loue of God he saith , that this appeareth by the loue of our neighbour , whom hauing seene , if we loue him not , we cannot loue God whom we haue not seene , vers. 20 , 21.

1 IOHN Chapter 4. Verse 2.

Euery Spirit that confesseth Iesus Christ to haue come in the flesh , is of God . Vers. 3. Euery spirit that confesseth not , &c. this is the spirit of Antichrist , which ye haue heard that it commeth , and it is euen now in the world .

BY the Spirit here the Doctrine is commonly vnderstood : Mayer . to confesse that Iesus Christ is come in the flesh , is to teach rightly both his humane and diuine nature , Beza . according to Beza ; his humane , because he came in the flesh , and his diuine , because he came , implieth one from whom he came , that is , the Father with whom he was from the beginning . Oecumenius and Th. Aquinas expound confessing here not only in word but in deed and in life , wherein this is confessed when a man is mortified vnto sinne : but Beza more rightly vnderstandeth it more restrainedly of Doctrine only . Euery one in this spirituall office of teaching , that is sound in the doctrine touching Christ Iesus , is of God . The spirit here is he that pretendeth the spirit , Piscator . according to Piscator ; and to confesse that Iesus is come in the flesh , is to teach truly touching the diuinity and humanity , and touching the end of Christs comming into the world to deliuer vs from our sinnes , as the very name Iesus doth imply , so that in these few words is comprehended the whole Doctrine of the Gospell .

The obseruation of Thomas Aquinas is witty : Tho. Aquinas . to confesse hath in it a word con , signifying together , whereby is implied ; that it must be both in word and deed that Christ must be acknowledged , but there may as well be vse of this conioining word , to set forth the tongue and the heart agreeing in one . He that confesseth not , the vulgar Latine hath it , he that solueth Iesus , but all confesse , that in the Greeke it is as wee reade it . This cannot be referred to the denying of Christ in deeds ; for so euen the best doe sometimes , because their life is not alwaies in all things so squared according to rule , but to deny Christ in Doctrine is the thing meant here . Now hee is not said to deny Christ thus only , that flatly denieth Iesus the Sonne of Mary to be the Sonne of God and the Sauiour of the world , but he which denieth the truth , and teacheth falsly in any Article of faith , according to Saint Augustine . Aug. ser. 31. de verb. Apostoli . Ea tenus omnis haereticus Christum in carne venisse negat , quantum libet fateri videatur , quatenus aliquid sentit , quod repugnans Chrisio esse conuincitur . Simon Magus . Menander . Ebion . Cerinthus . Epiphan. Haeres . 30. Iren. lib. 1. c. 26. For euery Heretike , saith he , denieth Christ to haue come in the flesh , though in word he confesseth it , when he holdeth any thing that is proued repugnant vnto Christ . And so this passage was very pertinent to those times , wherein there were some that taught most wickedly concerning Christ . As Simon Magus & Menander his Scholler , who taught himselfe to be God , & that to the old world he appeared by the name of the Father , to the Iewes by the name of the Sonne , and to the Gentiles of the holy Ghost . Ebion , who taught that Christ was begotten by the coniunction of Ioseph and Mary . And Cerinthus , who taught likewise that Christ came of Ioseph and Mary , but he was at the first but Iesus , and by the comming downe of the holy Ghost in his baptisme he became Christ also , for he held God the holy Ghost to be Christ . Now hee saith , that the spirit whereby they were led was the spirit of Antichrist , which should come and then was come , that is , in his forerunners , who were led by the same spirit of error , and did so neerely resemble him as I haue already shewed , 1 Ioh. 2.18 .

Note , Note . that the Pope of Rome is not hereby freed from being the Antichrist because he doth not flatly deny Christ : for no man in Saint Iohns time , against whom he writeth did so , but onely they taught erroniously touching Christ , and hereupon he concludeth against them that Antichrist was then come . For as much then as the Pope teacheth things contrary to Christ , he doth in effect deny Iesus Christ to be come in the flesh , and so is Antichrist . For he denieth him to be an all-sufficient Sauiour , whilst he teacheth satisfaction by acts of penance and the merit of workes , and to haue had a true humane body , because he teacheth such a body as is in a thousand places at once .

CHAP. 4. VERS. 8.

He that loueth not , knoweth not God ; for God is loue . Vers. 16. He that abideth in loue , abideth in God , and God in him ; for God is loue , &c.

From these words to the end of the Chapter the Apostle treateth onely of one thing , Mayer . viz. loue , and therefore taking all together for one Text , the first doubt occurring is , how God is said to be loue ? August . Quaestiune . de Trinit. Saint Augustine saith , because power is properly attributed to the Father , wisdome to the Sonne , and loue to the holy Ghost ; therefore , as the Father is said to be the Almighty , the Sonne is called the wisdome of the Father , and the holy Ghost loue . P. Lombard . 1 dist. 32. Hence the master of the sentences deliuereth it , that the holy Ghost is loue essentially , seeing it is the holy Ghost whereby we abide in God , and we are said by loue to abide in him . Tho. Aquin. Tho. Aquin. saith , that loue is twofold : First , whereby we loue elicitiuely and formally , and this he granteth is a created habit ; or else effectually and exemplarily , and this is the holy Ghost . But most consent that God is said to be loue in the abstract , as he is said to be goodnesse , iustice , and wisdome , because he is infinitely louing , an example whereof is immediatly subioyned , and such a fountaine of loue , as that they which are in him cannot but loue one another .

Now God is said to be loue , Vers. 11. Th. Aquinas . Si tantus tantillos , iustus iniustos , creator creaturas , & nos qui samus fra●res & pares & natura conformes debemus in●●cem diligere . Verse 12. that finding it impossible for vs to loue as we should , wee might seeke it of him . Secondly , how doth it follow from Gods louing of vs that we ought to loue one another ? This he resolueth afterwards , vers. 20. because we cannot otherwise shew our loue to God , but by louing one another . Againe , as Thomas Aquinas hath it ; by his example who is our Father , we his children should be drawne to loue . If so great an one loued so little ones , the Creator the creatures , the Iust the vniust , we that are brethren , and equall , and of a like nature , ought much more to loue one another . The loue of God is said to be perfect in vs , as perfection is opposed to fiction , it is in vs indeed , neither doe wee make shew hereof only . And this true loue he calleth the spirit , Vers. 13. We know that we abide in him by the spirit which he hath giuen vnto vs , because it is a principall gift of the spirit .

Thirdly , what meaneth he when he saith , As he is , so we are in this world , & therfore we haue boldnesse in the day of iudgement ? Vers. 17. Oecumen . To this Oecumenius may answer for all , that we are as Christ was in this world , when by the mortification of the deeds of the flesh we represent Christ dying for vs , and by true brotherly loue we come as neere vnto him as we can ; for who so doth thus shall appeare at the last day , not vnto condemnation , but vnto life and saluation . Augustine expoundeth it of God , Augustine . as he is , so we are in this world , if wee loue our enemies ; and so doth Beda . Beda . There needeth no contention whether of these wayes it be expounded , but that being vnderstood of Christ , is may seeme to be put for was ; but one saith , Catharinus . that Christ is still in this world in memory and example , being alwaies propounded to the eyes of the faithfull .

Fourthly , how is loue said to be without feare , and that loue casteth out feare , seeing to feare is elsewhere commended ? Vers. 18. Oecumen . To this also Oecumenius answereth , that there is a two-fold feare , the first initiall , when for feare of punishment a man commeth vnto God ; the second profiting , whereby a man out of the perfect loue which he beareth vnto God becommeth sollicitous , lest in any thing hee should faile of doing that which ought to be done towards him , whom he most dearely loueth ; Psal 19.10 . August . Ser. 214 de temp. lib 83. quaest. q. 36. Tantò minor sit timor , quantò patria , quò tendimus propior : maior enim timor debe●esse perigrinantium , minor propinquantium , ●●●●us per●●●entium . and this loue when a man attaineth to , he is without all feare of punishment , and so without the trouble that commeth by this feare . And of this the Psalmist speaketh , affirming it to be pure . S. Augustine saith , that no man whilest hee liueth can be free from feare , because he cannot be free from sinne , and so hath not yet perfect charity ; but this feare is the lesse , by how much the Countrey to which we are tending , is the neerer ; for the feare of those that are in their perigrination is the greater , the feare of those that draw nigh is the lesser , but of those that come thither none at all .

Touching the initiall feare before spoken of , he granteth it to be necessary to bring vs into a right Christian estate , as the bristle maketh way for the Shoo-makers threed ; & a burning hot iron ( though for the present it maketh the wound & paine the greater ) yet by drying vp the putrified humour it taketh away all paine at the last . Tertul. in Scorpia●● , cap. 12. Tertullian saith , that the feare which is not in loue , is worldly feare , whereby a man is not afraid of death for Christ his sake . But the feare of death is not here handled , but the feare which is in respect of the day of iudgement , of which hee spake in the words before going . And therefore I subcribe to Augustine and Oecumenius , that no seruile feare breeding anxiety and trouble in the minde , is in perfect loue , so that a man should be in feare of damnation , for the more perfection of loue a man attaineth to , the more free he is from all such feare , being at peace with God . This feare is the lesse , the more grace a man hath attained vnto , but at the day of iudgement , when charity shall be perfected , there shall be no such feare at all , but all confidence and boldnesse , to which feare is here opposed . Feare of punishment is in the beginning of grace , but after some proceedings made herein , this worketh no more but the feare of offending God , because he is good and gracious , so that there is no painfulnesse now any more in respect of the punishments to come , but the trouble of the minde , that is , ariseth out of a sollicitude and carefulnesse about being in Gods fauour , and continuing therein , in respect of our owne infirmities .

Fiftly , why doth he affirme , that he which loueth not his neighbour whom hee seeth cannot loue God , Vers. 20. whom hee seeth not ? To this it is commonly answered , that things seene and present doe affect vs more than those that are absent and not seene , our brother that is like vnto vs , continually with vs , and subiect to the same affections and necessities , if hee be not loued of vs , in naturall reason it cannot be , that we should loue God whom we see not . But yet by faith we may apprehend so of him , as to loue him more .

Note , Note . how great the excellency of loue is , in that God himselfe is said to be loue , it is thus spoken of him in respect of any other attribute of righteousnesse , or wisedome , or power , but onely of loue that we might the more prize his endlesse loue towards vs in giuing his onely Sonne to the death for vs , and so be the rather drawne to mutuall loue .

Note againe , that the onely way to haue a quiet conscience , Note . and not to be distracted with the feare and dread of Gods iudgements , is to haue true and vnfained loue in vs towards one another . For feare commeth out of the conscience of sin , from which we shall be free , if we haue such loue in vs , wee shall not sinne against the degree , the life , the chastity , the goods , or the good name of our brother , which kinde of sins are vsually the originall of inward trouble and feare in the minde .

CHAP. V.

IN this Chapter the Apostle treateth of faith , prouing that the faithfull loue the children of God , because they loue God , and that they loue God because they keepe his commandements , vrging to beleeue in Christ because of the testimony which God the Father hath giuen vnto him . The coherence of it with the former is this . Hauing proued that he which loueth God must needs loue his brother , he proceedeth to confirme it further from the consideration of the nature of faith . Hereby we are begotten of God , and therefore we cannot but loue others , that are begotten of him also , and the ground of this is our louing of God the Father , both of vs and them ; for he that loueth a man , loueth his children also for his sake , Vers. 1 , 2. So that this is indeed a new argument , we cannot loue God , but we must loue our brethren also , because they are the begotten of God , this being the state of euery faithfull person . And hauing reasoned so much about the loue of God , he sheweth in the next place what this loue is , viz. to keepe his commandements , Vers. 2 , 3. and that it may not be thought hereupon , that no man then can loue God , he sheweth , that the faithfull haue the Spirit whereby they are so inflamed with the loue of God , as that this is their continuall study and care , & by the assistance of the same Spirit they ouercome the world , the chiefe enemy hindring them from keeping these Commandements , v. 4 , 5. Then because the obiect of faith is Christ Iesus , hee sheweth by what certaine testimony he came , that wee might vndoubtedly beleeue , pressing the same , vers. 6 , 7 , 8 , 9 , 10. and then what benefit doth redound to the beleeuer , euen eternall life , vers. 11 , 12. for which cause he saith , that he wrote vnto them , resuming againe the argument touching boldnesse before vsed , chap. 4 17. For if Christ and by him life be ours , wee cannot but with confidence aske any thing at his hands , vers. 14 , 15. wherefore he exhorteth to pray for them that sin , so that their sinning be not vnto death , vers. 16. yeelding a reason of praying for such , vers. 17. and then affirming againe the immunity of Gods children from sinne , and shewing how all the world is vnder sinne , but the faithfull in grace through the knowledge of God and of Iesus Christ , he concludeth with a dehortation from idolatry , vers , 19 , 20 , 21.

1 IOHN Chapter 5. Verse 2.

Hereby we know that we loue the children of God , when wee loue God and keepe his Commandements .

IT is a maruell , Mayer . that the Apostle hauing reasoned before from our louing of one another to the louing of God , doth now reason from our louing of God to our louing of one another . But certainly there may be areciprocall argument drawne both waies , wee cannot haue true loue towards one another , but in the loue of God and obedience to his Commandements , as Piscator noteth , Piscator . for there may bee a wicked loue and delight in one another ; this appeareth to be no true loue , because we haue no loue of God in louing thus , seeing his Commandements are transgressed . It was necessary therefore hauing spoken so much of mutuall loue to insert this here , lest that should be taken for true loue & laudable before God , which is wicked and damnable . In the first verse he speaketh in the singular number , Hee that loueth him that begetteth , Vers. 1. loueth him that is begotten of him . But here in the plurall , whereupon many haue gathered , that by him which is begotten , Christ Iesus , the onely begotten Sonne of God is meant , touching the loue of whom he speaketh , because many that outwardly embraced the Faith of Christ , Hilar 6. c Trin. August . lib de . fide , ●2 . Beda . did not in heart loue him , but were enemies vnto him . But many againe on the other side expound it of the regenerate , as Dydimus , Oecumenius , Glossa ordmaria . &c.

But I assent rather to this latter , because of the sudden change of the number , and an assumption , as it were , made out of the former verse , and because euery one that beleeueth is said to be begotten of God , the same word being vsed that is to expresse him which is begotten . Vers. 3. In that his Commancements are said not to bee grieuous , it may seeme that they are possible to be kept in euery thing : a speech agreeable to this is that of our Sauiour Christ , My yoke is easie , Mat. 11 28. and my burthen light . But the next words scrue to explaine these , Vers. 4. Because euery one that is borne of God ouercommeth the world . The true faithfull person delighteth in Gods Commandements , Rom 7. though by reason of the flesh that hee carrieth still about with him , he cannot perfectly fulfill them . They are not grieuous , because they doe not with-hold vs from any thing profitable or truly pleasant vnto vs . August . de natura & gr●t . c ▪ 43. Quo● odo est graue cum dilectionis est mandatum . Aut en●m quisqua non diligit & graue est , aut diligit & graue esse non 〈◊〉 est . dug . de nat. perfect . inssitae . Saint Augustine speaketh excellently , in shewing that they are not grieuous : How should that be grieuous , which is the Commandement of loue : for either a man doth not loue , and so it is grieuous , or else he loueth , and so it cannot be grieuous . Popish writers doe hereupon insult ouer vs , teaching that no man can perfectly keepe Gods Commandements , for if it be impossible , say they , for the regenerate to keepe them without sinning , how are they said not to bee grieuous ? Saint Augustine shall answer for vs , it is the loue and delight that we take in them that maketh them not grieuous , seeing hereby we are not pressed as with a burthen , but cleuated as with wings , as the same Father also speaketh . For though we cannot doe the thing that we delight in so exactly , yet it is not grieuous vnto vs . As Gregory speaketh , Greg. lib. 5. in 1 Reg 12. Quid graue non leuiter ●oll●rat qui amat ? quicquid enim diligitur cum magna deuotione por latur . what grieuous thing doth not hee lightly beare that loueth ? For whatsoeuer is beloued , is borne with great deuotion . Indeed , if for our imperfections and failings in keeping Gods Commandements we should be iudged , it must needs be grieuous , but seeing by Faith we are stated in him that hath done all things perfectly , and God doth not behold vs any more in our selues but in Christ , whose perfect righteousnesse is ours ; we become secure in respect of iudgement , and our delight standeth firme in Gods Commandements . To the naturall man the Law is an heauy burthen , but to the spirituall , such as all the faithfull are , it being spirituall , is a delight through the Spirit that is in them .

Note , Note . that the loue of God is not , but in him that keepeth his Commandements ; the wicked man that tradeth daily in sinne , whatsoeuer he boasteth of his louing of God , yet he hath not one dramme of true loue in him .

Note againe , Note . that there is not that vnpleasant life which the world imagineth to the godly , that make conscience of keeping Gods Lawes , not daring to aberre here-from in any thing ; for Gods Commandements are not grieuous vnto them , as all Iaacobs paines were not vnto him for the loue which he bare to Rachel , as the Brides putting on of all her ornaments though it be some trouble , yet it is not painfull but delightfull , and so for any man to lay off his old vndecent clothes , and to put on a faire new suit of apparell .

CHAP. 5. VER. 6.

This is he that came by water and bloud , euen Iesus Christ , &c. and the Spirit witnesseth that the Spirit is the truth . Vers. 7. For there are three that beare witnesse in Heauen , the Father , the Word , and the Spirit , and these three are one . Vers. 8. And there are three that beare witnesse in earth , the Spirit , the Water and the Bloud , and these three agree in one .

Hauing spoken of our regeneration and adoption to be the Oecumen . in 1 Ioh. sonnes of God , here he proceedeth to 5. set forth the Author of it , Christ Iesus , and by what meanes it is effected , namely by water and bloud ; and therefore to shew this , he declareth by what meanes he , as he was man , came to be adopted , through whom we partake of the same dignity , namely by water and bloud . And indeed there was a threefold testimony , Matth. 3. that hee is the Sonne of God : First , in the time of his baptisme by water . Secondly , a little before his bloudy passion , when that voice came again from Heauen like thunder , Iohn 13. I haue glorified my name , and will glorifie it . Thirdly , after his death when he arose againe , which could not be but by a diuine Spirit in him . In that these three , the Water , the Bloud , and the Spirit are said to agree in one , the meaning is , that they agree in testifying the same thing , that Christ is the Sonne of God , and that wee by him are made so likewise ; yet some Fathers thinke that the Father testifying of him in his baptisme is meant by the Spirit .

Concerning the Bloud and Water , Mayer . wherein the chiefe difficulty of this place lieth , I finde no difference almost in others from this of Oecumenius . Th. Aquinas , Thomas Aquinas vnderstandeth the Water of our Baptisme , and the Bloud set forth hereby for the washing away of our sinnes , and so doth the Glosse . Glos . ●rd . Beza . Beza addeth also , the Bloud represented in the Lords Supper . But for so much as the Water and Bloud by which Christ came is spoken of , I rather assent to Oecumenius . But for that which is added , It is the Spirit that witnesseth , that the Spirit is truth ; I doe not thinke that the Spirit here setteth forth his resurrection , but the Spirit descending at the feast of Pentecost , as hee had promised . When as the speech may seeme to be strange , as we reade it , according to the Greeke ; the vulgar Latine rendreth it , The Spirit testifieth that Christ is truth : but for so much as here a word is plainly altered that ought not to bee , we must rather cleaue to the originall , and so the words will carry a good sense , if we vnderstand them as Faber doth , Faber Stapul . because the Spirit is truth , these last words seruing to illustrate the former , as if he should haue said , It is the Spirit that giueth testimony vnto Christ , and his testimony ought to bee receiued , because the Spirit is truth . For that which followeth of the three that beare record in Heauen and the three in earth , these things being thus premised , it hath no difficulty in it . Beza by the Spirit will haue the vinifying vertue of the Spirit vnderstood , shewing it selfe in the faithfull , who are by Baptisme ingraffed into Christ , but I rest vpon that which hath beene already deliuered . The Water and Bloud which are said to be vpon earth and the Spirit , Aug contr. Maxin inum , c. 22. Th. Aquinas . Gorran . Gagneus . are expounded by some , of the Water and Bloud that flowed out of his side vpon the Crosse , and of the water of his teares when he wept ouer Ierusalem , and of the bloud which hee sweat in the Garden . Bloud came from him at other times also , testifying the truth of his humanity , as at his circumcision , and when hee was scourged , Mat. 27. By the Spirit , they vnderstand the Spirit that he gaue vp , when in his Passion he said , Father , into thy hands I commend my Spirit . And so they make these three the witnesses of his humane nature , the preceding three of his diuine which doth not seeme improbable to me , but let the Reader consider .

Touching the words following , Vers. 9. wherein the diuine testimony from heauen is further vrged comparatiuely ; by the consent of all Expositors , the testimony of men there , is the testimony of the Prophets , who spake of the Messiah to come ; if this be receiued , then much more the Testimony immediatly from Heauen ought to be receiued , it being beleeued , that this is the Messiah who hath already come . Or it may be an allusion more particularly , as some will haue it , to that Law of witnesses , at the mouth of two or three witnesses euery word shall stand . For if humane testimony must be beleeued , much more the diuine .

He that beleeueth , Vers. 10. Oecumen . hath the testimonie in himselfe ; that is , by being made the sonne of God , such as hee beleeueth Christ to be ; for it is by the Spirit of Christ that he beleeueth this .

Note , Note . that if vpon testimonie we beleeue things , then there is great reason , that without all doubting we should beleeue in Christ , touching whom there hath beene so ample testimonie , the Father from heauen pronouncing him to be his dearely beloued Sonne , the Spirit by comming downe and resting vpon him , and his owne declaring of himselfe by signes and miracles ; for hereby it plainely appeareth , that he was the Sonne of God . Then the water and bloud that flowed from him , which could not come from a phantasticall , but a true naturall bodie , and his giuing vp of the ghost , for hereby he is manifested to haue beene man .

If any be incredulous and doe not beleeue , Note . it is because they haue no part in Christ : for had they interest in him , they should then haue him by his spirit dwelling in them , and so they could not but turne witnesses of the same themselues . The vnbeleeuing and doubtfull herein are guiltie of an horrible sinne , viz. making God a lier , which he cannot but seuerely reuenge .

CHAP. 5. VERS. 16.

If any man seeth his brother sinne a sinne not vnto death , let him aske and he shall giue life vnto him , to those that sinne not vnto death . There is a sinne vnto death , I doe not say concerning that , that he should aske , &c.

The sinne which is vnto death here spoken of , Oecumen . in 1 Iob. 5. is that sinne from which there is no shew of conuersion , and to retaine in the minde iniuries done : for the wayes of those , that keepe iniuries done in their mindes , tend vnto death , saith Salomon ; Prou. 12. because such alwaies keeping anger in their mindes against their neighbours , are neuer led with true penitencie , but sinne impenitently . And lest some such sinne , as hee speaketh of , should be thought incident to the children of God , hee cleareth them , not onely in respect of the sinne , which is vnto death , but of that which is not vnto death , saying , Vers. 18. Euerie one that is borne of God sinneth not . But that none such should grow secure , he immediately subioyneth , that this commeth to passe , because hee keepeth himselfe , so that if hee should not daily haue a great care of himselfe , hee should be subiect to sinning . By the world , which is said , to lie wholly in sinne , Vers. 19. the vnconuerted are to be vnderstood , such as wee sometime were , and like vnto whom still wee are through aptnesse to sinne ; Vers. 20. but that God hath giuen vs to vnderstand , and so to auoyd that which others runne vnto .

This place , by the confession of Saint Augustine , Mayer . is one of the hardest of all the Bible : August ser. 11. de verb d●ami . and therefore diuers Expositors haue expounded it diuersly . Augustine himselfe , after that hee had deliuered one exposition , S●ym . in ●onte cap 21. Retract l 1 c. 19. Siquis in s●chrata mentis peru●rsita●e h●ne vitam sin●erit . that the sinne vnto death , is the enuying of our brothers grace , retracteth , giuing another , that it is the finishing of this life in the wicked peruersnesse of his minde , and this is followed by many , Hieronym . in cap. 14. Ierem. Glos . interlin . Lyranus , Magister sent . 2 sent. d. 43. And hereupon some Popish writers inferre prayers for the dead , that haue not died in obstinacie , but shewing penitencie before their death . Lorin●● in 1 Ioh. 5.16 . But this collection is worthily reiected by one of their owne side , because it is not spoken , as of sinnes done heretofore , but now in doing ; and therefore whilest a man liueth . If any man seeth his brother sinning , not hath seene him to haue sinned .

Some vnderstand by the sinne vnto death , a mortall sinne ; by that not vnto death , Gl●ss . Cassianus Call . 1● . c 10. O●ig . H●●● . 12. i● Ex●d . a veniall , that is , a smaller and lighter offence , such as idle words , vaine behauiour , or wanton lookes : and hereupon the Popish found the distinction of mortall and veniall sinnes , teaching that some grosser sinnes onely deserue death , and that lesser sinnes doe not make the soule subiect to death . Now because it is absurd , the sinne vnto death being thus vnderstood , to expound this sentence , as the words run , the glosses say , that common persons are not to pray for such , but the Priests onely , to whose censure they are to be referred . But this also is worthily reiected by one of their owne side , Lorin●● in 2 Ioh. 5.16 . because it is added , that he shall giue life to those that sinne not vnto death ; whereby is intimated , that the sinne to be prayed for , maketh the sinner subiect to death also . And it is a poore shift to say , that the Priests might pray for such as sinned vnto death , but not the common people , seeing Saint Iohn enioyneth a vacation from prayer to all in this case . That there are some sinnes not worthy of death , is also contrarie to all true Diuinitie : See Iam. 2.10 . Deut. 27. vers. last . Matth. 5.19 . Matth. 12.36 .

Some againe vnderstand the sinne against the Holy Ghost , which is out of malice to impugne the knowne truth , Beza . Piscator . Carth●s . Faber Stapul . when the Spirit enlightning the minde to vnderstand the truth , yet it is of spight and malice impugned , as the Scribes and Pharisies , contrarie to their knowledge , did maliciously set themselues against Christ : when any commit this sinne , they say we are not to pray for it , Matt. 12.31 , 32. because our Sauiour Christ hath pronounced , that it shall neuer be forgiuen . Hil. in Psal. 140. Neere vnto this exposition commeth Hilary , expounding it of sinne committed out of certaine knowledge and malice ; and Chrysostome . Chrysan Psal. 49. And to this indeed doe I subscribe , if a man sinneth out of infirmitie , raise him vp by prayer and by good counsell ; Gal. 6.1 . but hee that is a brother , and maliciously leaueth his Christian calling , doing presumptuously contrarie to his knowledge , deriding all admonitions and scorning them , cast not holy things to such dogs , Matth. 7. neither admonish , nor pray for them any more .

And neere vnto this commeth that of Oecumenius , expounding it of such as are not led with any penitencie . But the meerely impenitent are not to be excluded from our prayers : for by praying , a mollified heart may haply bee obtained for them , as for Saul by Steuens prayers : otherwise , no persecutors might haue beene prayed for , Matth. 5. which notwithstanding was vsuall , and is commanded .

Some vnderstand adulterie after Baptisme , which shall neuer be forgiuen : Tertull. de Pudicitia , c. 2. & 19 but there is no ground for this in the holy Scriptures .

Some vnderstand blasphemy against God , the punishment whereof was death , and touching which , it is said , Anastas Nicenus quaest. 58. in Script . 1 Sam. 2.25 . If a man sinne against God , who shall plead for him ? But the contrary vnto this is plainly taught by Christ , saying , Euery sinne and blasphemy against the Father and against the Sonne shall be forgiuen .

Some vnderstand it of those that leaue the faith , falling againe to infidelity and idolatry , or of excommunicate persons , Gagnous . Turrian . but such as in time of persecution haue beene beaten from the faith , haue returned againe ; and seeing the end of excommunication is to bring the offender home by repentance , I cannot see how such as are excommunicate may be reckoned amongst those that are not to be prayed for .

There is a sinne not vnto death . The vulgar Latine hath it , Vers. 17. Caictan . Salmeron . There is a sinne vnto death . But by Popish Writers themselues it is acknowledged to be corrupted herein , though some , thinking that this being granted , will make much against them , will by no meanes yeeld vnto it . Yet all ancient Writers , who haue had occasion to mention this Text , reade it according to the Greeke , as Tertullian , Ierom , Ambrose , and Pactanus ; and later Writers , as Varablus , Iohannes Benedict●us , Clarius , &c. Touching him that is borne of God , Vers. 15. who is sayd not to sinne , enough hath beene spoken of this alreadie , 1 Ioh. 3.6 , 7. &c. Some thinke that the sinne vnto death before spoken of only is meant , Beda . Hug● . Gl●sserdin . from which they are free . But according to Oecumenius and others I hold , that other sinnes are meant also , whereby they sinne not in heart and minde , which is set against all sinne . He that is borne of God keepeth himselfe : In the vulgar Latine it is , The generation of God keepeth him ; which howsoeuer it doth better point at the fountaine of the diuine vertue , by which we are preserued , yet an alteration in the reading is not to be admitted . And being read , as in the Greeke , nothing is hereby ascribed to the libertie of a mans owne will , before grace commeth ; but onely it is taught , that a man regenerated by the Spirit that is in him , persisteth in a continuall care of auoyding sinne : for in naming him one borne of God , hee doth plainly referre vs to his new birth , as the originall of this godly care , and not to any thing naturally in him , which is to be considered against those that from hence maintaine free will . The euill one toucheth him not ; that is , the Deuill , as the word here vsed is commonly taken . He is said not to touch him , because though hee may tempt him , yet seeking thus to hurt him , he profiteth him ; neither can he tempt him without Gods permission for his good at the last .

The whole world lieth in euill ; Vers. 19. that is , as Oecumenius hath already expounded it , the vnregenerate company , such as the most are , are not onely tempted , and at some times preuailed against by Satan , but are wholly mancipated vnto wickednesse , and to doe his will . Vers. 20. Christ is sayd to be eternall life , that is , the Author of eternall life to those that beleeue in his name .

Babes keepe your selues from Idolt . Vers 21. Da●●mas . One moueth a question , why S. Iohn writing to those that were so well grounded in the truth , addeth this admonition : and answereth , that this was added for their sakes , that were not so grounded , but were newly turned from Heathen idolatrie , lest they should relapse againe : and moreouer , that false doctrines , Beda . Hugo . because they are fictions , are a kinde of Idols : and so some others . But the most receiued and best interpretation , is to vnderstand Idols literally , as Oecumenius doth , and Lyranus , Glossa ordinaria , Caietan , &c. And so this admonition is most aptly added , after Christ set forth , vers. 21. to bee the true God , therefore the Christian religion is to be adhered to ; neither ought wee by any meanes to be drawne backe to idolatrie againe , as most opposite vnto it . So that considering what hath fallen out amongst Christians , since the writing of this Epistle , it may iustly be counted a propheticall admonition needfull for these times to take heed of Poperie , as being , through the grosse idolatrie thereof , nothing else but ●enued Gentilisme . But they dally with the word , and say that it is an Idoll that we are to take heed of , not an Image , that is , a representation of some god that neuer was , not of any diuine thing that is . But the vulgar Latine , reading it simulachrum , ouerthroweth this distinction , and taketh away the benefit of it . Epiphan. epist. ad Ichan . Hier●s . Episc. And so Epiphanius long agoe conceiued . For saith he ; Entring into a Church at Anablatha to pray , I found there a cloth hanging vpon the doore , painted , as it were , with the image of Christ , or of some Saint ; which when I had seene in the Church of Christ , against the authoritie of the Scriptures , I cut it in peeces , and aduised the keepers of that place , rather to winde vp some dead bodie in it . This Epistle was translated by Ierome , out of Greeke into Latine , shewing what his iudgement also was herein .

Note here , that according to these Ancients , the image of Christ set vp in a Church is against the holy Scriptures , and not images of heathen gods only .

Note that Christian loue bindeth vs , Note . as to pray for the remission of our owne sinnes , so for the remission of the sinnes of others also , that by infirmitie are at any time ouertaken with sinne . And prayers in this kinde made by the faithfull shall be heard , that we may be excited the more to desire the prayers of one another , and the more ready in loue to put in practice this dutie .

Note againe , Note . that some kinde of sinning is most dangerous , viz. to sinne wilfully and willingly , contemning all admonitions . As the case of Saul was wofull , when God forbade Samuel to pray for him , so is the case of such , the benefit of the prayers of the faithfull is hereby taken away : Heb. 10.26 . If we sinne willingly , after that we haue receiued the knowledge of the truth , there remaineth no more sacrifice for sinne .

THE SECOND CATHOLIKE Epistle of St. IOHN .

TOuching the Authour of this Epistle , I haue spoken already in my Preface to the first , prouing it by manifold testimonies to be the Epistle of Iohn the Apostle , and so Canonicall Scripture . I haue also there shewed the reason , why hee writeth himselfe Elder , and not Apostle , or Seruant of Iesus Christ , as others haue done . Oecumenius thinketh , Oecumen . that he had respect herein to their first receiuing of the Gospell in those parts by the Ministerie of Paul , after whom he came to preach vnto them , and therefore not being the first there , he would not write himselfe Apostle , nor Seruant , because of the singular loue of the Lord towards him , exempting him from the feare of seruitude . How these two Epistles , being directed to particular persons , may beare the name of Catholike , I haue also shewed in my Preface to the Epistle of Saint Iames. The argument of this Epistle is an exhortation to loue , and an admonition against heretickes . To the exhortation hee maketh way by congratulating the faith and obedience of her and of her children , vers. 1 , 2.3 , 4. Then he exhorteth to loue , commending the precept hereabout from the antiquitie of it , vers. 5. and shewing that the true loue of God consisteth in obedience , vers. 6. Then he inueigheth against deceiuers , giuing warning against all familiaritie with them , vers. 7 , &c. to the 11. And lastly , hee concludeth with the intimation of a purpose to see them shortly , and with salutations , vers. 12 , 13.

2 IOHN Verse 1.

The Elder to the elect Ladie and to her children .

THere is much difference amongst Expositors about these words , Mayer . the elect Ladie , who should bee meant hereby . Clemens Alex. Athanas . in Synopsi . Th. Aquinas . Some will haue Electa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bee a proper name , or that her name was Electa , and being a person of high qualitie she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ladie , as amongst the Turkes , he which is next vnto the Emperour is called , as by a particular name , Despotes , or Lord : And amongst the French , the next to the King is absolutely called Monsieur ; to others of his kinred is prefixed their Christian name , Beza . as Charles Monsieur , &c. Others will not by any meanes haue Electa taken for a proper name , but that shee , to whom Saint Iohn wrote , was both a Ladie of great worth , and of great zeale to the truth , in so much as that shee distributed much to poore Christians , and was euerie way of rare pietie , which did argue the true grace of God in her , for which cause he stileth her an elect Ladie : If Electa had beene her proper name , Oecumen . it should haue been placed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not after . Some againe expound it either way . Lastly , some thinke that not any particular woman is here meant , but the Church in Babylon , the praise whereof was the greater , Clemens Alex. Hugo . Tho. Anglicus . that being in so wicked a place , it cleaued so constantly to the truth . But because there is no need to flie to any such mystical sense , & there is no reason , the third Epistle being written to a particular man , to interpret this otherwise than written to a particular woman ; and lastly , because the children of her sister are mentioned , vers. 13. I thinke with Beza , that this allegoricall Exposition is not to be receiued , but that which expoundeth it of a particular woman ; neither can there be any certainty whether her name be here set downe or no : but I doe rather incline to thinke that one or both these words be her proper name , both because it is not vsed any where in writing to a particular person to omit his name ; and if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be commonly vnderstood , I cannot see how any mortall man could giue any such title to any , seeing to know who are Elect is peculiar to God onely ; and lastly , because most of the ancient Greeke Expositors take it for a proper name .

In the residue of this Epistle if there bee any difficulty , Vers. 7. as vers. 7. where he is said to be the Antichrist that denied Christ to be come in the flesh , it hath beene already handled , 1 Ioh. 2.22 . and Ch. 4.1 . Besides this , there is but one doubt more touching these words , Vers. 10. If any man commeth vnto you and bringeth not this Doctrine , receiue him not to house , neither bid him ( God speed . ) Vers. 11. Vers. 11. For he that biddeth him ( God speed ) doth partake of his euill workes . By one that bringeth not this Doctrine , it is commonly agreed that an impugner of the truth is meant , liuing yet in the Christian Congregation , and pretending to be a Christian , not a Iew or Gentile that was neuer conuerted , but hath euer beene an open enemy to Christianity ; for with such Saint Paul doth allow feasting together , 1 Cor. 10.27 . and when he forbiddeth companying with wicked persons , 1 Cor. 5.11 . he explaineth himselfe to meane not any indifferently , but brethren that were such . Otherwise all meanes of their conuersion should be taken away . He is one that hath imbraced the truth , but now is depraued with heresie , against communion with whom the Apostle giueth warning here . Beda . Gloss. Ordin . Thus it is applied by Beda , and the ordinary glosse alleaging also Iohns owne example to illustrate what he hath here taught . Properemus hinc ne corruat domus , in qua inimicus veritatis est . Polycarpe . Euseb. Hist. l. 4. c. 13. He comming into a Bath where Cerinthus the Heretike was , hastened out againe , saying , Properemus hinc , &c. Let vs make haste hence , lest the house fall vpon vs where the enemy of the truth is . And Polycarpe , the Disciple of Iohn , when Martian the Heretike came to salute him , called him the first-borne of the Deuill . We must also estrange our selues from obstinate Heretikes when there is no further hope of their conuersion ; those vsuall passages that are betwixt neighbour and neighbour of entertainment and of salutation , must not be betwixt vs and Heretikes , as we would not bee counted companions with them in their wickednesse , Cypri . l. 1. Epist. 3. Tam longe ab jis nos sinus separati quam illi sunt ab Ecclesia profugi . and smart accordingly . Cyprian is so strict in amplifying this point , as that hee would not haue any Commerce , Feastings , or Colloquies betwixt Heretikes and true Christians , but that we should separate our selues as farre from them as they are fled from the Church . The word translated ( God speed ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which it is alluded to the saying of the Prophet Esay , Esa. 57.21 . There is no peace vnto the wicked ; in the Septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to Ireneus . Iren. lib. 1. c. 13. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be said vnto them . As enemies and rebells to our King are by all good subiects auoided , so Heretikes that are enemies to our supreme King and Lord .

Note , Note . that it is not a thing indifferent , but dangerous to the soule to haue communion , and to be in good termes with obstinate Heretikes , and therefore all are to be admonished to shake off this communion . For hereby , loe what apparant hurt hath ensued to very many in this Kingdome , to be reduced backe againe to Babel , out of which they had escaped , besides the insensible hurt that is to thousands by their too much familiarity with Papists .

THE THIRD EPISTLE of the Apostle IOHN .

IN this Epistle there is nothing difficult , sauing that a question may be , who this Gaius was , in the vulgar Latine called Gaius . We reade of three of this name ; 1. Act. 19.29 . where one Gaius a Macedonian , and Pauls companion in his iourney , is mentioned . 2. Act. 20 4. Gaius a Derbean , is said to accompany Paul to Asia amongst others . 3. Rom. 16.23 . Gaius is said to be Pauls Oast , who as all hold it most probable , was a Corinthian , and the very same Gaius whom Paul baptized , 1 Cor. 1.14 . and therefore Beza gathereth , that Paul was at Corinth when he wrote to the Romans . And to this Gaius it is thought that Iohn wrote this Epistle , Beda . Lyran. Gl●ss . O●din . and his hospitality here commended maketh it the more probable : for in some Copies , both Greeke and Latine , where Paul calleth him his Oast , it is added , and of the whole Church . Many hold him to haue been a Bishop , Dor●theus in Syno●s . Petrus de natal . l. 6. c. 100. Sedulan Rom. some of Ephesus next to Timothy , and some the first of the Thessalonians . But Ignatius saith , that Onesimus was the next to Timothy , Epist. ad Eph. But I cannot see any probability that he was a Bishop , seeing nothing peculiar to this office is here written , as doubtlesse there would haue beene if he had beene a Bishop , especially there being so iust occasion in speaking against Diotrephes . I hold therefore with Beda , that hee was not one sufficient to preach the Gospell , but that with his goods he supported those that did preach it .

Touching Diotrephes , Vers. 9. against whom he inueigheth , saying , That he wrote an Epistle to the Church , but Diotrephes , that loueth preeminence , receiueth vs not ; It is vncertaine who this man was , but most probable that he was an Arch-heretike , as Beda calleth him , Beda . who by teaching new things , had rather vsurpe vnto him the primacy of knowledge , than humbly hearken to the old precepts of the Church which Saint Iohn preached . The name Diotrephes , signifying one nourished by Iupiter , argueth one of an high ranke , for Homer calleth Kings by a name not much differing here-from , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas in the Greeke it is , S●ripsissem forsitan Ecclesiae . I wrote an Epistle , the vulgar Latine hath it , I would haply haue written , as though being about to haue commended the charity and hospitality of Gaius to the Church , he were hindered , because he knew that Diotrephes would hinder the reading of it . But according to the Greeke , which is truest , if it be read , I wrote , it is most likely that he meant his first Epistle , which Diotrephes , who perhaps was Bishop where Gaius dwelt , would not suffer it to be read to the Church there .

Who Demetrius was , Vers. 12. here mentioned also , it is vnknown , onely he is a good example for all men in place to imitate . He saith , that the truth gaue testimony to him , that is , they were not words only that went of him , but indeed hee performed what all men reported of him . Learne we by the example of Diotrephes not to affect preeminence , for this is the ground most commonly of damnable heresie : let that rebuke giuen by Christ to Zebedeus his children , affecting superiority , bee alwaies sounding in our eares to keepe vs humble and lowly . And by the example of Demetrius , let vs learne by well doing and not by making a good shew , to lay the foundation of a good name , especially so that they which are our ouer-seers in the Lord , may giue a good testimony vnto vs .

THE CATHOLIKE EPISTLE OF THE Apostle IVDE .

THis Epistle is and hath beene receiued for canonicall Scripture in all ages since the Apostles daies ; no doubt being made , but that Iudas , the Author of it , was an Apostle . Luther in Iude. Onely Luther coniectureth , he was but a Disciple of the Apostles , because vers. 17. hee exhorteth to remember the words of the Apostles . Perkins in Iude. But one answereth this well , that he liued after Peter and Paul , and writing this Epistle when they were dead and gone , hee might well put them in minde of their writings , being of so great note and name , that to alleage any thing formerly taught by them , was likely to moue the more . And in tracking Peter in his 2. Epistle , Chapter 2. which is another thing obiected , he doth no more than hath beene formerly done in the Bookes of Chronicles , setting forth many things had before in Samuel , and Kings ; and by the Euangelists , and especially Marke , whose Gospell is almost nothing else but an abridgement of Matthew . This Iude is called also Thaddeus , Mark . 3.18 . and Lebbeus , Mat. 10.3 . which two words according to Rabanus , Rabanus . signifie one thing , viz. Cordis cultor , a purifier of his heart , or one that husbandeth the heart . It is generally thought that he had all these names , but in the Gospells is called Lebbeus , or Thaddeus , not Iudas , because the Euangelists had a desire to blot out the memory of Iudas his trechery , by leauing out the name from amongst the rest of the Apostles . But it seemeth to me , that hauing diuers names , they were promiscuously vsed without any such respect : for if they had had a desire that the name of Iudas should haue beene forgotten , they would not haue put Iudas Iscariot into the number as they doe , and this Author would not haue written himselfe Iudas , but Thaddeus or Lebbeus , in the superscription of this Epistle . But haply because though others called him Lebbeus or Thaddeus , hee in modesty would not affix this name , signifying a dresser of the heart , lest he should seeme to arrogate to himselfe , according to one . Th. Aquinas . But hee writeth himselfe , Iude , the brother of Iames , that is , of Iames the sonne of Alpheus , who is by many ancient Historians reported to haue beene the first Bishop of Ierusalem , and for his most holy life , of wonderfull reputation euen amongst the Iewes themselues . And therefore many Expositors thinke , that Iude here maketh mention of him as being his brother , to purchase the more credit to his Epistle . But if we obserue the Lords sending forth of his twelue Disciples by couples , we shall finde that Iames the sonne of Alpheus , and Thaddeus are coupled together ; Mat. 10.3 . and with the other , Iudas the traitor , Simon was coupled . To the end therefore that he might distinguish himselfe from that Judas so infamous , he beginneth , Iudas the brother of Iames , as by Christ they had beene formerly coupled .

Touching the Argument , all agree that there were certaine filthy Heretikes sprung vp in the Church , that vnder the colour of Christian liberty did liue in a most sensuall manner , and contemned the Magistrates authority , Epiphan. Oecumen . such as Epiphanius and Oecumenius name the Gnostickes , Nicolaitans , Valentinians , and Marcionites , that rose out of the Schoole of Simon . Against these Iude here writeth , describing their wickednesse , and shewing the iudgements that hang ouer their heads therefore . For Epiphanius hauing set forth the filthinesse of the Gnostikes ( whose root , as it were , Simon was , but that the Gnostikes were a fift ranke after him , Menander , Saturninus , Basilides , and Nicolas comming betweene ) thus saith , The Spirit of God being moued in the Apostle Iudas about those things wrote thus ; Whatsoeuer things they know naturally , as bruit beasts , herein they corrupt themselues , &c.

Touching the parts of this Epistle , after a salutation , vers. 1 , 2. he declareth the occasion of his writing , viz. the springing vp of vngodly heretikes , lest they should bee seduced by them , that they might rather oppose them and stand for the truth , vers. 3 , 4. touching which vngodly ones , First , hee layeth open their vices , vers. 4 Secondly , he rehearseth examples of the like , and of the iudgements befalling them , shewing how neare a similitude is betwixt these and them , vers. 5 , 6 , 7 , 8. Thirdly , making way by a contrary example , he taxeth other vices in them , vers. 9.10 . Fourthly , hee addeth other examples and similitudes , whereby hee might yet aggrau●te their viciousnesse the more , vers. 11 , 12 , 13. Fiftly , he applieth Enochs prophesie against them , vers. 14 , 15. Sixtly , without vsing any further similitude , hee taxeth other sinnes in them , vers. 16.

The rest of the Epistle is spent in exhortation ; First , to remember the predictions of the Apostles touching such men , vers. 17 , 18 , 19. Secondly , to keepe themselues in a pure and holy way to the end , vers. 20 21. Thirdly , to deliuer others from the great dangers wherein they were by reason of those wicked ones before spoken of , vers. 22.23 . so ascribing glory to God , that only knew and was able to preserue them from infection , vers. 24 , 25.

IVDE Verse 4.

For certaine men are crept in , which of old were proscribed vnto this iudgement , &c.

THe only difference amongst Expositors here is , M●y●r . to what time these words , proscribed o● old , haue reference . O●cumen in I●d . Some referre them to the Apostles and to our Sauiour Christ , as if it were meant that they were spoken of by them long before , both by Peter and Paul , when they say that such seducers shal come in the last daies , Ad. Sasboul . and by Christ when he saith , Many shall come in my name and deceiue many . Some referre these words to the Prophets , as if they had spoken of them and of their condemnation long agoe , for in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed , Rom. 15. Whatsoeuer was written afore hand , was written for our learning ; in Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and this doth certainly pertaine to the old Testament . So likewise Gal. 3.1 . the same word is againe vsed , Before whose eyes Christ Iesus hath beene plainly prescribed , that is , written of before in the Prophets , according to Ierome . 〈◊〉 . Heb. 1. Likewise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intimateth a thing not a little before done , but long agoe , as where it is said , Many waies and in diuers manners God spake of old by the Prophets . Lastly , Tho. A●●in●s . G●o● . ●●du● . Faber Stap. ●●●cator . Perk●●s . the examples subioyned of the Israelites , Sodomites , and Angels falling , &c. are all out of the old Testament , by which these Heretikes seeme to be prefigured . Lastly , some referre these words to Gods preordaining of them from eternity vnto condemation , as if the names of all reprobate persons were written in a booke . And vnto this last doe ours generally subscribe . Gagneus . One vnderstandeth the words both waies , they were both spoken of before , and from eternity appointed to this reprobate sense in which they doe such filthy and abominable things . And this being appointed of old by God to this iudgement , Bez● . as one obserueth , is well interposed here to stay the mindes of Christian people , if they should bee discouraged when they should see some of their owne profession to turne such monsters : for nothing came to passe herein , but what in the diuine prouidence was long agoe appointed , the very names of all the seducers being as it were from eternity set downe in a booke , and therefore true Christians might bee glad that they were thus laid open , that they might the better beware of them . For mine owne part , I doe not see any such necessity of expounding it of the prescience and eternall decree of reprobation , though I doe not doubt but that such a decree there is , as may be gathered from other places . Rom. 9. 1 Pet. 2.8 . 1 Thess 5 9. For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may haue a good construction , though we goe no further than to the Prophets and Apostles , yea hee doth almost plainly explicate himselfe to meane thus , v. 14. and 17. And to the same effect it is spoken by Peter , 2 Pet. 3.2 . Remember the words spoken before by the Prophets and Apostles , &c. and by Iohn , As ye haue heard , Antichrist commeth . 1 Ioh. 2. ●8 . When by the Prophet Esay it was written , that hearing they should heare and not vnderstand , &c. they were prescribed to this iudgement of being hardened in their infidelity and sinnes , that they might perish euerlastingly , Mat. 13. ●2 . Act. ●● . 25 . Gr●●●●● 〈◊〉 Dyd●●rs . ●●●ss . T●●●o●●i . b●●●us 〈…〉 quan●●● 〈…〉 vi●●ret ass●●●● 〈…〉 . Occu●●●● . ●u●●er . Faber S●●●●d . 〈…〉 . as both our Sauiour Christ speaketh in effect , and S. Paul also , They turne the grace of God into wantonnesse , that is , as all consent , by taking liberty to follow fleshly lusts and pleasures , because of the grace of God in Iesus Christ pardoning all our sinnes , and iustifying vs by Faith in his Name , defending themselues in their silthinesse hereby , according to their name Borborites , and denying the only Lord God and the Lord Iesus .

Some expound these words generally of denying the Lord , the teacher of chastity and holinesse , in their liues , which precepts whilst the Nicolaitans and other impure heretikes of those times followed not , but had their night meetings , vnder a pretence of Religion , to goe promiscuously together to the committing of filthinesse , they did in effect deny him . Others hold that their heresie more particularly is here pointed at , denying Christ to haue beene truly borne , to haue truly suffered and risen againe , and affirming that hee was not Christ , but patronimically hauing a name deriued from the supreme Christ , but not hauing the essence , Ep●●h●n●us . as they of the Schoole of Simon held . And this seemeth most probable , the other too generall . Touching the Lord here twice named , all that I haue seene expounding this place by the like in Peter , 1 Pet. 2.1 . vnderstand onely Christ Iesus as here meant , and therefore render the words thus , Denying the onely Lord who is God , and the Lord Iesus Christ : the vulgar Latine leaueth out God , and readeth Lord in the first place , Tho. Aquin. solum Dominatorem , the onely Dominator , which Christ is expounded to bee , by reason of that generall Lordship which hee hath ouer all things ; and Lord in the second place in respect of vs that are Christians whom he hath in mercy redeemed to be his owne . But I can see no reason why we should restraine this of Iude by that of Peter , seeing although he taketh many things here out of Peter , yet by his Apostolicall liberty he is free to enlarge that according to truth , wherein he hath spoken lesse . And seeing those filthy Heretikes did not onely erre in the true Doctrine touching God the Sonne our Redeemer , as hath beene shewed , but also touching God the Creator , by bringing in others that made the celestiall Orbes , and this inferiour world , according to Epiphanius ; Epiphanius . it will be more genuine and agreeable both to the words of the Text , and to the History of those heresies , by the onely Lord God to vnderstand the Father , the Sonne yet not being excluded , as neither is the holy Ghost , when hee is said to be the onely Lord , but all others to whom this honour hath beene ascribed to haue beene partners with him in that great worke of Creation . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued from binding , and signifieth one that ruleth ouer things , as if hee had them tied with bands ; and so if the word Lord first named be applied to all things , the second to the faithfull , they will most fitly agree .

Touching the examples here subioyned , Vers 5 , 6. Perkins . I would put you in minde knowing this once , &c. that is , knowing it and not changing , so that being once knowne it is alwaies knowne ; the vulgar Latine hath it , I would admonish you once knowing all things , much differing from the originall . It seemeth to me , that the word once hath reference to the second time afterwards named , and that the meaning is , I would put you in minde of the great deliuerance that was once wrought by the Lord for his people which yee know . So that knowing this once , is as much as knowing this to haue beene once done . But the second time he destroyed those that beleeued not , that is , as all agree , afterwards he destroyed euen those for whom he had done such wonderfull things , partly by serpents , partly by plagues , and partly by the sword , and the earths opening of the mouth .

Touching the Angels sinning , Vers. 6. and being punished therefore , see 2 Pet. 2.4 . only I will adde thus much more in way of expounding these words , The Angels that kept not their beginning ; this in the vulgar Latine is , their principalitie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word vsed signifieth both , Graec. Scholia , Oecumen . &c. the Greeke Scholia fauoureth that of principalitie , saying , that they kept not the dignitie of their nature . Others , that after their beginning , Erasmus . Bezs . they continued not such as they were created ; for they were good , but became euill : the Reader may follow either of these readings , for their beginning was both holy , and full of power and glorie . This they kept not when they sinned , but left their habitation ; Faber Stapi● . Some expound this of the punishment of their sinne , when they were cast out of Heauen downe to Hell . But seeing the punishment followeth in the next words , and hereby their sinne is set forth , I rather subscribe to those that expound it of the holy and heauenly course of life in which they were set by their creation , which was , as it were , Oecumen . a proper dwelling for them ; or according to the sound of the words , that in ambition they went out of the places assigned vnto them , aspiring to the Throne of the most High , Th. Aquinas . and so this passage is an allusion to that of the Prophet , Esay 14.13 . For the chaines of darknesse in which they are said to be kept , enough hath beene spoken already in the place before referred vnto , 2 Pet. 2.4 .

Note , that heretickes are vnder a spirituall iudgement , Note . which is a certaine fore-runner of the Eternall at the last day : they please themselues indeed in their damnable errours , and sensuall liuing ; but blinde soules , they see not how little cause there is of taking pleasure , yea what great cause of horrour and feare vnto them , as being now in the verie suburbs of hell .

Note againe , that it is not without a secret prouidence , Note . that heretikes and sensuall liuers spring vp in Christian Congregations , to the great scandall of the Church : for such as haue beene guided by the Spirit of God , haue written long agoe of them . Though some fall thus fouly , yet the estate of all is not fickle and vncertaine ; for these haue beene long agoe appointed vnto this : it is not the case of any of the elect true-hearted Christians to fall thus .

Note lastly , Note . that there is one externall blacke brand of Arch-heretickes , seruing to discouer them to such as are not able to iudge otherwise of them by their doctrine , and that is , vnder a pretence of religion and zeale , to bee wanton and filthie in their liues . And such are most of the holy Orders in the Church of Rome , and Popes themselues , as their Histories doe abundantly declare . Haply some of the common sort may be stricter in their liues , but their Ring-leaders are notoriously licentious .

VER. 8.

Likewise also these dreamers doe defile the flesh , they set light by authoritie , and blaspheme glories . Vers. 9. Yet Michael the Arch-Angell , when striuing with the Deuill , he disputed about the bodie of Moses , durst not bring the iudgement of blasphemie , &c.

In calling them Dreamers , Oecumen . in Iud. hee doth wonderfully hide the obscoenitie of the thing , by the honestie of the speech ; their filthinesse was so great , as that it was too much for any waking to doe so . The filthinesse of the Barborites , so called from their sordid basenesse , is laid open by Epiphanius , in his booke written purposely thereof , called Pannarium . Neither did they onely such filthy things , according to the flesh ; but waxed mad moreouer against the Diuine Nature , abrogating the Domination and vniuersall Empire thereof , as Ireneus writeth . Or else by the Domination or authoritie , which they are said to set light by or to vilifie , the ceremonies of Christs mysterie are meant , in the roome of which they brought in their owne villanies . The glories which they are said to blaspheme , are the old and new Testaments , for vnto them both Paul attributeth glorie . 2 Cor. 3. 2 Col. 3. 3 Ioh. Or else Ecclesiasticall Dignities , against which they inueighed , as Saint Iohn saith of Diotrephes , that he vsed railing speeches against them . The Arch-Angell Michael conflict with the Deuill about the bodie of Moses was this . The sepulture of the bodie of Moses is said to haue beene committed to Michael ; herein the Deuill hindred him , alleaging , that Moses was guiltie of murther , for that he killed an Aegyptian , and therefore ought not to haue any such honourable buriall ; but his bodie belonged vnto him . Vpon this his striuing with him , the Arch-Angell refrained himselfe from opprobrious speeches , and so from the greater being in contention with the Deuil , he argueth to the greater conuiction of them in their railing . Moreouer , there is another end also in alleaging this example , that hereby wee might gather , how the Deuill lieth vpon the catch , after our departure out of this life , to hinder vs from Heauen , if hee can obiect any wickednesse against vs , and how the good Angels of God stand to defend vs , if wee bee guiltlesse . Vers. 10. Such things as they know not they raile against , &c. that is , the mysticall points of religion , but in those things wherein they haue knowledge , that is , in vile lusts , they doe like bruit beasts defile themselues . Then hee compareth them to Cain , Vers. 11. because by their errours they killed mens soules , and by eating the seed of generation , they destroyed bodies that might haue beene . And to Balaam , because they did these things for gaine . And lastly to Core , because , though vnworthy , they did with him arrogate to themselues the authoritie of teaching .

They set light by authoritie : that is , Tho. Aquin. either of Princes or Prelates , whom they commonly disobey , through a desire to aduance themselues . And they blaspheme the Maiestie of God ; yet the Glosse , by glories , vnderstandeth either God , or the Angels , or Saints , who are blasphemed by erroneous doctrine . Out of what Scriptures the storie of Michael is taken , it is vncertaine , yet it is credible , when God by the ministerie of his Angell hid the bodie of Moses , Deut. 34.6 . lest the people of Israel finding it , should abuse it to idolatrie , the Deuill stroue with him to bring it to light .

In other passages here Thomas Aquinas differeth not from Oecumenius , Mayer . neither is there much difference more amongst other Expositors . Briefly therefore these expositions being thus premised , to cleere all doubts occurring here ; there is a manifest defect in the vulgar Latine , in that the word dreamers is left out , Ad. Sasbout . which Sasbout confesseth ought to be supplied , and it is a verie significant word to expresse both the time when these wicked heretickes were wont to meet , viz. in the night , and of what nature their errours are , viz. but euen like vnto dreames , wherein men are deluded diuersly ; but awaking , they see there was no such thing as they imagined : For so erroneous tene●s are but the conceits of foolish men in the night of their ignorance , whilst they are asleepe in sinne ; but if euer they come to be awakened , they vanish as nothing .

Touching the Domination , which they are said to set light by , most expound it , and the glories which they are said also to blaspheme , of the Magistracie ; because if they had opposed themselues against God and his holy Angels , Christian people would not haue endured them ; and according to this I haue expounded the same words , 2 Pet. 2.10 . But one there is that receiueth neither this nor any other exposition before going , expounding it of any other besides God ; not this , because Simon the Captaine of these filthy persons adored the Emperour Nero ; Ad. Sasbout . therefore it cannot be meant , that they set light by the Magistracie : and to apply it to the ceremonies in the Lords Supper is plainely forced ; and lastly , that Prelates in the Church are called glories , we doe no where finde . Hee therefore expoundeth Domination or authoritie of God , against whom indeed they did not plainly oppose themselues ; but extenuated his worth , by teaching that there were others that framed this world , and herein he followeth Oecumenius and the Greeke Scholia . Oecumen . Graec. Scholia . By glories , hee vnderstandeth Moses and the Prophets , in whom the diuine glorie shone , to whom the Gnostikes were well knowne to be enemies . Against this I haue nothing to say , but that it seemeth very probable . Let the History of these heretickes bee considered , and so let the Reader follow the most probable .

Touching Michael the Arch-angell , some hold that hee is none other but Christ the Prince of Angels : but this is worthily contradicted by a learned Writer of ours , Perkins in Iud. 2 Pet. 2.11 . because Peter glancing at the same story nameth plaine Angels ; and when Christ commeth to iudgement , he commeth with the voice of an Arch-angell . And lastly , it is said of the Arch-angell here , as of an inferiour , that hee durst not , which agreeth not vnto the Lord Christ . The thing here related was taken out of some booke that then was , but now is lost , or else Iude had it by tradition . The ground of this contention is laid downe , Deut. 34. but all agree that nothing can bee certainly said touching this contention : that of Oecumenius , which is also in the Greeke Scholia , is of good vse to comfort the godly that are ready to depart out of this world ; but the other of Thomas Aquinas is more generally followed . It may hence be gathered , that some things are true which goe but by tradition ; yet that traditions are necessary to be added to the written Word of God , as the Romanists hence collect , cannot iustly be inferred . With Saint Iude we are ready to embrace traditions that consort with the Word of God as this doth ; but such as sauour of superstition so much impugned in the Word , wee vtterly abhorre .

If it be demanded , why Michael durst not vse opprobrious speeches against the Deuill , when as holy men haue not spared the notoriously wicked ; but euen Iude himselfe speaketh all the opprobries that may be against seducers ; and Saint Peter before him , and Saint Paul to Elymas , 2 Pet. 2. Act. 13. Esa. 57.3 . and Esaias to the Iewes , calling them witches children , and children of the adulterer and of the whore .

I answer , that the Deuill , though he be fallen from his first glory , yet he is a great Prince still , and therefore not to be railed vpon : againe , Ephes. 6.12 . to raile vpon any is to take a kind of reuenge vpon them , which no creature may doe , Rom. 12.19 . for it doth properly belong to the Lord onely : when Prophets and Apostles haue done thus , it was God that spake in them and by them by his Spirit , and when such words are put into any Angels mouth , he may doubtlesse also vtter them ; but of himselfe to doe it , were to vsurpe vpon Gods office of reuenging , which were arrogancy in any creature .

Touching the things which they are said not to know , and therefore to blaspheme , Vers. 10. this argueth that by the Glories before going , Magistrates are not meant , nor Prelates , for they knew such , but the Maiesty of God , of whom all such wicked wretches are ignorant . And his Maiesty may well bee expressed by Glories in the plurall number , because of his exceeding great glory , as because of his exceeding great power he is called Elohim , or with reference to the three persons in the Trinity . The mystery of the Incarnation of the Sonne of God was a thing hidden from them , and therefore they spake so of him , as hath beene already shewed . In the things which are naturally knowne to all men , how the Gnostikes defiled themselues by the abuse of the seed of generation not before heard of in any age , I , as I finde other Expositors refraine from relating it , as being too abominable to be spoken , shall also passe it ouer in silence , referring the reader to Epiphanius in his Pannarium to reade of it there .

Touching the comparisons following , wherein they are compared to Cain , Vers. 11. Balaam and Core . As Caine was full of enuy and hatred against his brother , so were these against the Orthodox , because their owne workes were so foule and filthy , 1 Ioh. 3.12 . and theirs good : for herein Saint Iohn hath shewed before that this comparison standeth . Some say , that they are compared to Cain , Ad. Sasbout . because as he was a runnagate , so they not regarding the Scriptures , ranne after their owne dreames ; and some in other respects , Act. 8. as hath beene shewed . To Balaam they are likened for their being led by worldly gaine , as is manifest that Simon Magus was , 1 Pet. 2.15 . and is illustrated in Peter . To Core for their ambition in aspiring after the highest dignity in the Church , as he and his companions did , debasing Moses and Aaron : for that which followeth , vers. 12 , 13. if recourse be had to 2 Pet. 2. it may easily bee vnderstood : onely whereas they are compared to trees twice dead , the meaning is , that being first dead by nature and quickned by grace preached and outwardly embraced amongst them , they being now fallen here-from were dead the second time . See 2 Pet. 2.20 .

Note , Note . that to be a railer , and to speake blasphemy , especially against domination , is by no meanes tolerable . It is not for poore vnder creatures , such as we are , as not to vnsheath the sword against any for reuenge , so not so much as to bend the bow of our tongues , or shoot out the Arrowes of reproachfull words . The modesty of the Arch-angell towards the Deuill , of whose amendment there was no hope , ought to be our imitation towards our brethren though very wicked , because yet haply God may giue them repentance , whereas by railing they may be more exasperated , and the malady of their sinne will be in the more danger of being increased .

Note againe , Note . that such as are misled by errour are such infest enemies against the truth , because they know it not ; the Papists for the most part know not our Doctrines , nor in what manner we worship and serue God , but being possest with an opinion that we ouerthrow good workes , and that wee beat downe all Religion , they become so virulent against vs . God open their eyes that they may know the truth amongst vs professed , that they may cease to conuitiate it , and reforme according to the same .

Note lastly , Note . that three things doe manifestly worke in Heretikes , and hereby they may be knowne commonly to bee such ; Enuy , Couerousnesse , and Ambition , like to that of Cain , Balaam , and Chore. And who seeth not these in the Church of Rome ? Enuy and hatred carrieth them to the murthering of thousands . Couetousnesse is the plaine ground of their manifold idolatries and superstitions : and it is Ambition in the Pope and Roman Clergy , that cannot endure the superiority of Emperours and Kings , nor a liberty in any either temporall persons or Ecclesiastikes from that Sea .

IVDE VER. 14.

But Enoch , the seuenth from Adam , prophesied of them , saying , Behold the Lord commeth with thousands of his Saints . Vers. 15. To giue iudgement against all , and to reproue all the vngodly of them , &c.

There is nothing hard to be vnderstood here , but onely in that mention is made of the prophesying of Enoch , Mayer . a question offereth it selfe , whether there were any such Booke of canonicall Scripture wherein this was contained ; and if there were , whether it is to bee thought that any such bookes perished . And if there were no canonicall Booke of Enochs , Fab. Stapul . Tertullian . where had Iude this prophesie ? One affirmeth out of Tertullian , that there was such a booke preserued by Noah in the Arke , but after the Apostles times it was hidden by the Iewes , because it contained too open a testimony of the vniust condemning of the iust one . Beza . And another mentioneth a booke of Enochs , concerning which they said , Tho. Aquinas . Gloss. ordin . Beza . that it contained 4082. lines . And some say , that there was an Apocryphall booke that went vnder the name of Enoch , but was not Enochs , containing in it many incredible things . Some , if it be granted that this booke was canonicall , hold that it might notwithstanding bee lost : for many others haue beene lost likewise , as The booke of the warres of the Lord , mentioned Numb. 21.14 . The booke of Iasher , Ios. 10.13 . The booke of Nathan , of Gad and Semeias , of Iddo , Ahia , and Iehu , mentioned in the Chronicles , but yet so many haue beene preserued , as that we neede no more vnto saluation . Perkins in Iude. Some againe will not yeeld by any meanes that there was euer any such booke of Enoch , that was canonicall Scripture , neither that these bookes before mentioned were canonicall , affirming that the booke of the warres was but a ciuill Chronicle , and whatsoeuer was set forth in the other bookes , is all contained in the bookes of Kings and Chronicles . For my owne part , I thinke that there was some such booke of Enoch , to the certaine knowledge whereof , they that liued neare the Apostles times might come by their relation , and if of Enochs setting forth , Faber Stap. it must needs bee canonicall and authenticall , but yet is now Apocryphall , as one speaketh , because it is hid and we know not where it is ; and it was possible that this might befall such a sacred booke , there being yet nothing in it for substance , but what is in those that we haue now . Enoch was a most holy man , and most ancient , and therefore what is produced of his must needs be of force . The number of canonicall bookes was not then made vp , and therefore there might be a mis-carrying of some , Gagneus . as one probably speaketh , but now they shall continue preserued for the perfecting of the Man of God , without the losse or corrupting of any to the worlds end .

Thousands of his Saints are put for an innumerable company : the Lord commeth or hath come , as in the Greeke speaking after the manner of Prophets for the certainty of the thing . This prophesie is said to be of them , because they amongst other wicked ones were such as are taxed by it .

Hauing the person in admiration for gaine , that is , Vers. 16. foothing and flatteringly extolling the great and rich in this world , that they might by this meanes insinuate themselues into them for their greater worldly benefit . But others that they could not draw to their faction , of what degree or estate soeuer amongst the sound Christians , they murmured and were querulous against , as in the words before going .

Shew mercy to some putting difference ; Vers. 22. Beza . the vulgar Latine readeth it , reproue some as iudged , and so Beza saith , that hee found it in three Greeke Copies : they which follow that expound it of those that haue openly separated themselues , Gagneus . Th. Aquinas . Faber Stap. reproue them as being without hope of recouery , but set the iudgements to come before others , that being terrified herewith , as if they had already felt hell fire , they may be conuerted and saued .

Some reade it , reproue some whilst ye are iudged , that is , Oecumen . condemned and censured by them . Ours follow the first and best reading , wherein the word putting difference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being of the middle voice , and so may bee taken actiuely as well as passiuely , and according to this reading the sense is plaine : some must by gentler meanes bee wonne from these Heretikes , and some by dealing more terribly with them , in propounding the horrible iudgements hanging ouer their heads , as their tractability or refractarinesse did require .

Hating the very garment spotted with the flesh ; Vers. 23. Beza . a metaphoricall speech taken from the ceremoniall Law , intimating that they should abhorre from all tincture of this fleshly sinning : the vulgar Latine hath it , Hate the spotted coat which is carnall , Tho. Aquinas . Gorran . the spotted coat being expounded , the flesh the coat of the soule , but foolishly , as Beza rightly speaketh .

THE REVELATION OF St. IOHN .

BEcause it hath beene questioned what Iohn wrote this Booke , and of what authority it is , and also what the scope of it is , it will be necessary before we enter vpon the particular obscurities occurring herein to discusse these things . And first touching the Author , Euseb. l. 7. c. 25. Pareus saith out of Eusebius , that it was sometime held to bee written by Cerinthus the Heretike , for the maintenance of a fond opinion , that the faithfull should liue here with Christ in all manner of pleasure a thousand yeeres . But the Greekes were neuer of that opinion , neither can it possibly stand , seeing nothing is more plainly in this Booke set forth than the eternity of Christ , which was by Cerinthus impugned , holding that Christ was not before the Virgin Mary . Euseb. l. 3. c. 39. The same Eusebius also writeth of another Iohn , a Diuine , whose Monument was seene at Ephesus , together with the Monument of Iohn the Apostle , whom to haue beene the Author of the two last Epistles of Iohn and of the Reuelation , Dionysius Alexandrinus consenteth . But this title , The Diuine , could not so rightly be giuen to any as to Iohn the Apostle and Euangelist , seeing he excelled all others in writing of the Diuinity of Christ . And therefore Arias Montanus , to put it out of all doubt , that the Apostle Iohn , and not any other , was the Author of this Booke , hath prefixed this title , The Reuelation of the holy Apostle and Euangelist , Iohn the Diuine . For though this bee not in the title , yet so much in effect is in the Text , chap. 1. vers. 2. Iohn which witnessed the Word of God , and the testimony of Iesus Christ , and the things which he saw . For this is plainly a Periphrasis of Iohn the Apostle , seeing he gaue testimony to Christ by this name , Ioh. 1. The Word , In the beginning was the Word , &c. and here speaking of his comming to iudgement , he setteth him forth by the same name , Reuel. 19.13 . 1 Ioh. 1. His name is the Word of God . And he beginneth this Epistle , with What wee haue seene with our eyes and haue beheld , &c. And in concluding the Gospell , he is spoken of as a witnesse , and his writing as a testimony ; This is the Disciple witnessing these things , Ioh. 21.24 . and wee know that his testimony is true . Againe , the circumstance of the place speaketh plainly , that Iohn the Apostle , and not any other was the Author of this Booke : for this Iohn was banished for the Gospels sake into Pathmes by Domitian the Emperour . Euseb. 3. c. 18. Wherefore by the consent of all the best Writers , the Author of this booke was Iohn the Euangelist and Apostle : so saith Iustin Martyr , dial . cum Tryphone . Iren. lib. 4. c. 37. Clemen . Alex. Pedagog . lib. 2. cap. 12. Orig. Hom. 7. in Ios. Athanas . in Synopsi . Epiphan. Haeres . 51. Chrys. Hom. 5. in Psal . 91. Tertul. lib. 4. Contra Marcion . Cyprian . exhort . Martyrij cap. 8. Ambros . Psal . 50. August . 39. in Iohan. Hieron . Catal. Scriptorum illustrium , &c. Grasserus comparing this booke with Daniel saith , that they are alike in their Authors : for as Daniel , so Iohn was a man greatly beloued of the Lord : If it bee demanded when he wrote this Booke , Invita Ioan. Ierome answereth , that hee wrote it when Domitian moued the second persecution after Nero , the fourteenth yeere of his reigne . And with him agreeth Ireneus a most ancient Writer , Iren. l. 3. cap. 25. saying , Iohn wrote the Reuelation almost in our time towards the end of Domitians Empire . For Iohn liued longer than any other Apostle , euen to the third yeere of Traian , which was 102. from the birth of Christ according to Ierome , which was six yeeres after hee wrote this Booke , which was written Anno 96. And for this cause it is placed after all other bookes of holy Scripture , because it was written after them all in time , Reuel. 22. and is as it were the seale of them all , being fenced with a charge of adding no more , as the first Bookes written by Moses were . Deut. 4.

Secondly , touching the authority of this Booke , Grasserus sheweth , that it was sometime refused for canonicall amongst Christians , as Daniel was amongst the Iewes because of the obscurity , through which it was thought little beneficiall to the Church to be read . But as Daniel was after the captiuity receiued into the Canon , and afterwards had Christs owne testimony , Rab. Samuel prooemio in Comment. Dan. Mat. 24.15 . ( though the Rabins doe still dispute whether it ought to be reckoned amongst the immediate workes of the holy Ghost ) so this reuelation was very anciently receiued into the Canon , witnesse the Councell of Ancyra in the appendix , which was before the Councell of Nice , and the third Carthag . Councell , Can. 47. And good reason , seeing it was written by an inspired Apostle , and is testified by the Author to be the Reuelation of Iesus Christ . Neither is there any doubt made of the authority of it at this day , no not amongst the Lutherans themselues , though Luther sometime in translating the new Testament left it out for the obscurity .

Touching the scope of this booke , the ancient Fathers haue giuen vs little or no light into it . For howsoeuer some of them haue written vpon it , as Iustin Martyr , Ireneus Lugdunensis , Ieron . in vita Iohan. Eus. l. 5. c. 25. and Melito Sardensis , as testifieth Ierome and Eusebius , yet we want their bookes , but onely that Ireneus hath something touching it , lib. 5. cap. 21 , 23 , 25. and Augustine , lib. 20. de Ciuit. Dei , cap. 7. vsque ad 18. yet so many of later times haue written hereupon , as that one a popish Writer numbreth 100. Alcasar . But they of that side haue rather written to bleare mens eyes from seeing the truth , than to inlighen them herein . They generally referre the things here foretold to the end of the world , when Antichrist shall come and tyrannize but three yeeres and a halfe , whereas the Author of this booke testifieth that these things must shortly come to passe . Vers. 1. The obscurity of the things here deliuered hath deterred men anciently from writing vpon it . For so Saint Augustine confesseth , saying , In the Reuelation there are many obscure things that may exercise the minde of the Reader ; Lib. 20. De ciuit . D●i , c. 17. Obscura multa leguntur vt mentem legentis ex●r●●al ; & pauca in co sunt , ex quorum manifestatione indagentur caetera cum labore , maximè quia sic eadem multis modis repetit , vt alia atque alia dicere vidcatur , cum aliter atque aliter haec ipsa dicere inu●stigatur . Epist. ad Paulin. and there are few things in it by the manifestation whereof other things may be found out with labour , chiefly because he doth so repeat the same things many waies , so as that he may seeme to speake diuers things , when as indeed he is found out to speake the same things diuers waies . And with him Ierome consenteth , saying , The Reuelation of Iohn hath as many Sacraments as words , in euery word many vnderstandings lie hid . For this cause euen they which haue written vpon it , haue generally acknowledged that they were a long time afraid to aduenture vpon so difficult a worke : but sith experience in these latter daies doth helpe much to enlighten these darknesses they haue professed , that they haue with great assurance set forth their expositions , reaping rather more comfort and support from hence than from any booke of the holy Scriptures besides . And for mine owne part , I must needs confesse , that almost twenty yeeres are now past since my entrance into the Ministery , before I durst attempt any thing about so great a worke . Amongst all the best Writers that I haue seene , it is generally agreed that the scope of this booke is to set forth both the estate of the Church of God then vnder the figure of those Churches in Asia , and thenceforth to the end of the world . Onely some doe so vnderstand all things after the fourth Chapter , to bee spoken of that which was to come , as that they admit of no mixture of things past , whereas others vnderstand in some of the visions , a representation of some things past also , for the more orderly proceeding to things to come . Againe , some expound the Epistles to the seuen Churches , as Propheticall ; others only as Historicall , granting that in them all are indeed admonishished whose case is alike . Lastly , some hold that euery succeeding vision almost setteth forth a new thing to come ; but others , that the whole period of time to come , from the daies wherein this booke was written with the most notable euents , are comprehended in euery vision , and so the same things are againe and againe iterated vnder diuers similitudes , the former setting them forth obscurely , the latter more plainly . But whether coniecture be most probable , we shall see in the proper places as we shall come to them in order .

Concerning the title of this booke , with the singular commendation thereof in the three former verses , there is no difference amongst Expositors . For all agree , that the Apocalyps in Greeke , or Reuelation in English is an opening of hidden things , such as all things to come are , and therefore though they bee but darkly reuealed , yet not so darkly , but that wee may by diligent search vnderstand them , else how is it a Reuelation ? Neither is it lost labour to take great paines to vnderstand what is here reuealed , Vers. 3. seeing they are pronounced blessed that reade and heare , and keepe that which is here written . And whereas it is intituled , Vers. 1. The Reuelation of Iesus Christ , which God gaue vnto him ; it is by all agreed , that this title is put vpon it for the honour of the worke , and because it was not Iohn , but Iesus Christ that reuealed these things by his Angel vnto Iohn , and it is said to bee giuen him of God in respect of his humanity . Lastly , whereas it is added , The time is neere , it is to be vnderstood in respect of God , to whom a thousand yeeres are but as one day . That which followeth , Vers. 4 , 5 , 6. vers. 4 , 5 , &c. giueth more occasion of question .

Why doth Iohn direct this booke to the seuen Churches in Asia , and not to all Christian Churches in generall , if these things concerne all ?

To this one saith ; Fox . That this haply is not done without a mystery , the number of seuen being a number of perfection , and so all Christian Churches wheresoeuer are saluted vnder their name : or else because the Holy Ghost foresaw the power of Satan in persecuting , to be first exercised against them as the euent also declared . And this exposition is followed by Brightman and some others . But because here is not only the number of seuen generally set down , but also a particular enumeration of these seuen by name , shewing that these are principally and first meant here , & others only by way of consequence or deduction , laboring with the like vices , or endued with the like vertues : I rather subscribe to Pareus , with whom also Gorran saith the same , That this first vision doth directly concerne those seuen Churches only , the rest all in generall . This Asia was the lesser , a part of the greater Asia , in the seuen principall Cities whereof Iohn had founded Churches , but being now banished , hee is directed to admonish the Bishops left behind him of their duty . And thus much shall suffice to haue spoken of these Churches here : whether they be typicall , and how , shall be considered in the proper place .

I hasten now to another question in this salutation , whom he meaneth when he saith , Which is , which was , and which is to come , and by the seuen Spirits and Iesus Christ ? If the three persons in the Trinity , why is eternity appropriated to the Father onely ? and if the Spirit is but one , why is he called the seuen Spirits ? and why is Iesus Christ the second person in the Trinity placed last , contrary to the order of all other Scriptures ?

It is agreed by all , that here are set forth the three persons of the Trinity ; but how , there is some difference . Brightman telleth of one Arethas , Brightman . that by the first words , Which is , which was , and which is to come , vnderstood the three Persons of the Trinity , because the Father is elsewhere also set forth by this name , Which is , Exod. 3.14 . the Sonne by this name , Which was , Ioh. 1.1 . and the Holy Ghost by this name , Which is to come , Ioh. 16.8 . but this hee disclaimeth , because there is such a distinct enumeration of the three Persons , as that this must needs be vnderstood of the nature of the Deity ascribed onely to the first Person , to set forth his constant and immutable truth in his promises , vnder the Gospell , which is ; vnder the Law , which was ; and at the end of the world , which is to come . Some referre this description to Gods Essence onely ; but it is most probable that God hath thus set forth himselfe for our sakes , that wee might haue comfort in his certaine accomplishment of his promises , and therefore a word is vsed to set him forth already comming , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this truth , present , past , and to come , is ascribed to the first Person onely , as to the fountaine and Author , respect being had to the order of doing , but it is common to all three persons ; onely because the Sonne and the Holy Ghost execute these things , it is not ascribed here vnto them . Againe , touching the seuen spirits the same Author saith , that the holy Ghost is thus called , respect being rather had vnto the gifts of the spirit in the Saints , than vnto his nature : and thus he is said to stand before the throne , not as inferiour , but for orders sake here and elsewhere the Spirit and the Son are spoken of , as ministring to the Father , because by them the things here set forth are immediatly executed .

Lastly , the Sonne is put in the last place , in regard of the large description of him intended , as by whom wee are made partakers of all benefits . Pareus reckoning vp diuers expositions of these words , which is , which was , and which is to come : Pareus . ( some vnderstanding them of the Sonne , which is one God with the Father , which was in the beginning , and is come to iudge all men ; and some of the Father , which is of himselfe , hauing his beginning from none , which was before all time , & which is to come to iudge the world : & some of the essence of the Trinity , euery Person being by this periphrasis vnderstood ) expoundeth them of God the Father , though common to euery hypostasis , as a periphrasis of his eternity ; which is now , was before all worlds , and shall be for euer and euer : for so which is to come , is to be expounded , which shall be without any mutation or shadow of change , and hee obserueth the same description of the Sonne , vers. 8. Touching the seuen spirits , hee sheweth , that some haue taken so great offence at this , that they haue reiected this booke for setting forth seuen spirits , when the Spirit of God is but one . Some againe by the seuen spirits vnderstand the seuen Angels , that minister before the throne of God , as Lyra , Andreas , Ribera , &c. for there are seuen principall Angels to whom the care of mankinde is committed , of whom it is spoken , Tob. 12.15 . I am the Angel Raphael , one of the seuen which are before the Lord : and Clem. Alex. saith , Lib. 6. Strom. There are seuen Angels who haue the greatest power , by whom God prouideth for all men . But this cannot stand , because he prayeth for grace from the seuen spirits , to giue which , is a propriety of the godhead onely , and therfore the seuen spirits are ioyned vniuocally with God the Father and the Son , as being together with them the efficient cause of grace . By the seuen spirits therefore in this place , is to be vnderstood the holy Ghost , according to the most common exposition both of ancient and moderne Diuines : it is called seuen spirits , either for the multiplicity of graces , or reference being had to the seuen Churches ; for which it is as sufficient as if there were seuen spirits . Touching Iesus Christ put in the last place , it is to bee vnderstood , that a precise order is not obserued in other places in speaking of the Trinity : for 2 Cor. 13.13 . Iesus Christ is first named , and then God the Father . All other expositors speak almost to the same effect , so that what hath already beene said , may fully suffice for the resoluing of all these doubts , without adding more . Whereas there is a little difference in expounding that periphrasis of God , which is , which was , and which is to come , vnderstand both his eternity , and his immutable constancy , and it will easily be reconciled : and so it will be no small comfort vnto vs to consider , that God will be the same gracious God vnto his Church , that euer he hath beene , and is so farre from delaying , as that he is euen now vpon the point of comming to accomplish what he hath promised .

Quest. Why is Christ called a faithfull witnesse , and the first-borne from the dead ? When as it is to him that all others giue witnesse , and hee is not the first that arose from the dead : for Elisha raised one , and Lazarus was raised vp before , and many dead bodies of the Saints arose at the time of his passion .

Answ. The threefold office of Christ by the consent of all is here set forth : the faithfull witnesse his Propheticall , the first-borne from the dead his Priestly , Prince of the kings of the earth his Kingly office : and he is called the faithfull witnesse , as the head and chiefe of all that with their bloud haue sealed the truth : the same is said of him also , Ioh. 3.11 . chap. 5.31 , 32. chap. 18.37 . 1 Tim. 6.13 . 1 Ioh. 5.7 . He is said to be the first-born from the dead , because the chiefe and the Lord of all , who arose from the dead by his owne vertue , and shall raise vp all at the last day . And of these offices , the first thus set forth , serueth to shew the vndoubted certainty of these things ; and the other may comfort vs in respect of our resurrection , whereof his rising againe is a certaine argument , when wee shall bee borne againe to immortality as we were first borne to corruption .

Quest. How are wee made Kings and Priests vnto God ? Vers. 6. and wherefore are these things commemdrated ?

Answ. Wee are made Kings , Rom. 8.16 . because assumed to bee coheires with him of the kingdome of heauen ; Rom. 12 1. and Priests , because wee offer our selues vp as a liuing sacrifice vnto God when we mortifie our sinnes . Now this together with his loue towards vs , and his washing away of our sinnes , are reckoned vp as three effects of his threefold office , giuing vs perpetuall occasion of ascribing all glory and praise vnto him .

Quest. Why is mention made of his comming with the clouds , when they that pierced him shall see him ? Vers. 7.

Answ. For the comfort of the godly , and for the terror of the wicked ; for though he may seeme for euer to be absent in the midst of so many miseries endured by his Church , yet hee shall come againe to iudge and reward euery man according to his workes , at what time the cause of the Church shall bee vindicated , and his bloudy and cruell enemies which haue pierced him shall weepe and waile , and seeke in vaine to hide themselues from his angry and terrible presence . And it is to be noted , that he saith , He shall come with the clouds , not in the clouds , to intimate his diuine maiesty , this being a part of Gods glory in his going forth , Psal. 97.2 Clouds and darknesse are round about him .

Quest. Why is it againe repeated , which is , which was , Vers. 8. and which is to come , Alpha and Omega ?

Answ. Ribera expoundeth this of the Trinity , as if these words were the beginning of the vision : but by the consent of all others , it is spoken of Christ to put it out of doubt , if any should question his comming to put his enemies to confusion : for there is no doubt to be made hereof , because he is the Lord Almighty ; thus he was at the first , and thus he will bee at the last . That it is spoken of Christ , appeareth also vers. 11. and 17. and so it is applied by Nazianzen , Orat. 35. Ambros . lib. 2. cap. 3. de fide ; and Athanasius in Matth. 11.27 . Whereas he addeth , saith the Lord , this is done after the manner of a Prophet .

And hitherto of the proeme or entrance of this booke : now followeth the body of it , which Pareus diuideth into seuen visions : the first whereof , is from vers. 9. of this Chapter to the end of the third , containing nothing propheticall , but altogether doctrinall and historicall . The other six visions are altogether propheticall of things to come , but onely in three places , where the argument of the vision requireth a repetition of some things past , as Chap. 12. where is a repetition of the first beginning of the Gospel , and Chap. 17. where mention is made of fiue kings which had beene before , and Chap. 20. the beginning of the binding vp of Satan for a thousand yeeres , being begun fiue and twenty yeeres before at the destruction of Ierusalem , when the Iewes had no further power to hinder the proceedings of the Gospel . These six visions are not a continued prophecie of things to come , which shall in such order succeed one another , ( for most of them doe extend to the end of the world ) but like vnto a Tragedy , wherein the fame things are diuersly acted . For so what is represented in the first vision here by one appearance , is represented againe & againe in others by other appearances : the first setting things forth more obscurely , the other more plainly ; and this iteration is made for more assurance , as Peter saw a sheet let downe from heauen three times . And as in a Tragedie in euery scene there is musicke to giue the more content , and to delight the mindes of the spectatours ; so in these visions there is singing and praising of God . These visions yet doe not all of them set forth the whole period of time to the end of the world , nor the same occurrences within the compasse of the same time , which one setteth forth with another , but one some most remarkable matters , and another others happening in that time . Foure of them are vniuersall containing the whole time , the first , Chap. 4 , 5 , 6 , 7. the second , Chap. 8 , 9 , 10.11 . the third , Chap. 12 , 13 , 14. and the sixt , Chap. 20 , 21 , 22. The other two are particular , because they serue to set forth onely the two last parts of the whole time , which is diuided into soure . First containing the time of the Churches wrestling , and flourishing vnder the persecutions of heathen Emperours , till Constantine the great . The second , the time of reigning and growing corrupt , till the arising of Antichrist . The third , the time of Antichrists oppression , till the two witnesses . The fourth , the time of Antichrists ruine and vtter destruction . And these two last times only are handled in the fourth and fifth of these Propheticall visions , the one setting forth the destruction of Antichrist vnder seuen vials , chap. 15 , 16. and the other by casting him into the lake that burneth with fire and brimstone , chap. 17 , 18 , 19. And thus he sheweth , that Nicolaus Collado before him vnderstood these visions ; and S. Augustine giueth an hint of it , when as he saith , that S. Iohn doth repeat the same things many wayes , Lib. 20. de ci● . Dei , cap. 17. as was touched before . The same method almost is set forth by Gorran ; but others take it for a continued prophesie to the end of the world , of things orderly succeeding one another . For mine owne part , hauing seriously considered , that in these foure vniuersall visions it is still ended with the end of all things , the euerlasting torments of the wicked , and the ioyes of the godly , which end is but one , so that it must needs bee granted , that this is diuers times repeated , I doe not see how this method of Pareus can be excepted against , or any other well iustified , and therfore do suscribe hereunto , and wish all others well to weigh it , and I doubt not but they shall finde so great light to be giuen into the ensuing Prophesie , as that they will acknowledge much help to the understanding of many things , to be afforded euen by this method . Vers. 9. I hasten now to the 9. verse .

Quest. What was this Patmos , & how came Iohn thither ?

Ans. It is one of the Cyclad Ilands of the Aegean sea , Plin. l. 4. c. 12. thirty thousand paces in compasse , according to Pliny . Others contend to haue it an Iland of the Icarian sea , as Strabo ; Strab. l. 14. others say it is the same which is now called Possidium , as Munster ; but which soeuer , it was a desolate place hauing but few inhabitants . How Iohn came there , is intimated here ; Euseb. l. 1. c. 34. Ieron . Catal. and by Eusebius and Ierome expressed , he was banished thither by Domitian in the fourteenth yeere of his Empire . Tertullian saith , that hee was first taken by the Gouernour of Asia at Ephesus , Lib. de praescript . and sent to Rome , where Domitian commanded him to bee put into boyling oyle , in derision of the Christian name , which is taken from oyle ; but comming forth againe without any hurt , he was banished into this Iland , from whence hee was released againe vnder Nerua , and returned to Ephesus .

Quest. What meaneth he , Vers. 10. when he saith , he was in the spirit vpon the Lords day ?

Answ. It is agreed by all , that hereby is meant , that he saw not the things following with his bodily eyes , but being in a transe , the Spirit reuealing them to him , his soule being for the time taken out of his bodie , and carried away with the Lord to behold them , as the old Prophets , and Peter and Paul were . The Lords day . The Lords day was the time wherein Christ arose from death , and therefore obserued amongst Christians for their holy assemblies , as the Sabbath was by the Iewes . And as the resurrection and appearings of Christ vpon this day , so this Reuelation at the same time maketh not a little for the honouring of this day . Wherefore the Apostles appointed the assembling together vpon this day , 1 Cor. 16. and it hath beene euer since obserued accordingly . Onely some will not haue it kept with strict resting , as the Iewes were commanded of old ; but only with comming together to the worship of God , as Beza vpon this place , accounting it a bondage brought vpon Christians , when strict resting was by Constantine commanded , and by other Emperours after . But it may plainely bee gathered , both from Chrysostome and Augustine , that they held a cessation then necessarie from all worldly affaires of our callings . Augustine saith , Serm. 251. de temp. Let vs obserue the Sabbath ( my brethren ) as it was appointed of old , from euen to euen , and being sequestred from countrey labour and from all businesse , let vs attend vpon diuine worship only . Hem. 43. in 8 Cor. 16. And Chrysostome . The Lords day is the root and beginning of our life , and therein are vnspeakable good things , it hath rest and is free from businesses . And indeed the one doth necessarily imply the other , if diuine worship must be attended , worldly businesse must needs be laid aside . Otherwise it were not only a change , but an abolition of the Sabbath , which is a rest . And it is to be noted , that when Christ would make way to the abrogating of the old Sabbath , hee did not iustifie any workes , but such as were of present necessitie : Whereas if he had meant , that the Christians afterwards vpon their Sabbaths should haue more libertie , hee would doubtlesse haue done or said something to intimate that also . For that which followeth , Vers. 11. v. 11. I shall not need to say any thing , there being nothing but a preparatiue to the vision , with the vtterance of the same periphrasis of our Sauiour Christ , which went before , and a particular nomination of the Churches before mentioned , touching which it shall suffice here to know , that they were the greatest Cities of Asia the lesser , wherein Saint Iohn had laboured in planting the Gospell , and touching sundry of which we read expressely , that Saint Paul preached there , as at Ephesus , Acts 19. to which place also hee wrote an Epistle , and Pergamus , which was otherwise called Troy ; for Paul is said to haue beene at Troas seuen dayes , Acts 20.6 . and Thiatyra where Lydda dwelt , Acts 16.14 . and Laodicea ; for the Epistle to the Colossians is appointed to bee read to them of Laodicea , Col. 4 16.

Quest. Why are the Churches set forth by golden Candlestickes ; Ve●●●● for so the seuen golden Candle-stickes are expounded in the last verse ?

Answ. Candle-stickes they are called , because as lights stand vpon candle-stickes , to giue light to all the roome , so the light of truth is vpheld in the Church , in that the truth only is there maintained and suffered to be taught . In that they are said to be golden , it is alluded to the Candle-sticke in the Tabernacle ; and withall , it is set forth how pretious the Church is in Gods account . Whereas it is said ; The seuen Candle-stickes are seuen Churches , that is , signifie them : Note that it is the common phrase of the Holy Ghost , to call a thing signified by the name of the signe , which if it be so in all other passages , why not , when he saith , This is my body .

Quest. Vers. 13. How is Christ said here to bee like the sonne of man , and in the midst of the Churches ? Is hee now in his humanitie , wherein we beleeue , that he is in Heauen at the right hand of God , vpon earth also amongst the faithfull ? If not , how is this a true representation ?

Answ. Some haue thought , that this is not Christ , Gorran . but some man , or an Angell ; but it is most plaine , because hee is said to haue beene dead and aliue againe , that it was Christ Iesus . Neither doth it hinder , that he is said to be like the sonne of man : for so it is spoken of Christ , Phil. 2.7 . that he was in shape like vnto a man , that is , like one of vs , not in externall appearance , but in substance of bodie ; Heb. 2.15 . for he tooke flesh and bloud . This phrase seemeth to be borrowed from Daniel 7.13 . Touching his presence in the midst of the Churches : Fox . Some vnderstand it of his spirituall presence , whereby he doth viuifie , gouerne , and preserue his . Some foolishly conclude from hence the vbiquitie of his humane nature ; Brightman . but one saith well , that what was here exhibited to be seen , was not the substance of Christs bodie , but a figure taken vp for the time , to represent his person in the parts and garments described , befitting the condition of the Church then ; and therefore , as occasion serueth , another figure and another is afterwards exhibited : of which minde it seemeth Ireneus was , Iren. l. 4. c. 37. who saith , The word of God hath alwayes , as it were , the lineaments of future things , and did shew vnto men , as it were , the shape of the dispositions of God the Father , teaching vs hereby the things that are of God . Christ therefore , both God and man , is here represented in the midst of the Churches , who though hee be not to be seene with bodily eyes , yet is alwayes present in the midst of his , to behold their carriage and doings , that they may walke circumspectly , and to enlighten , sanctifie and protect them , that they may be of good comfort against all their enemies . And it was necessarie , that he should be in the shape of a man represented , because no type of God can be giuen .

Quest. What is set forth by the garments and parts of this figure here appearing , Vers. 13 , 14 , 15 , 16. his long garment and girdle , his head , haires , eyes , & c ?

Answ. I will not mention all the significations , that I finde amongst Writers hereupon , but only the chiefe and most likely . Long garments were wont to be worne by Kings and Priests , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they came downe to the feet ; wherefore his Kingly and Priestly office are hereby signified , according to most : Brightman . but some vnderstand also the long robes of his righteousnesse concerning the faithfull , but that agreeth not here , where not the faithfull , but Christ is described . Others vnderstand his humane nature , Gorran . being taken and put , as it were , vpon the Diuinitie : but what needeth this , when as his humane nature is intimated before ? Like to the Sonne of man : His golden girdle also is after the manner of the high Priest : for when as the other Priests were girt with girdles , Exod. 23.39 . curiously wrought with the needle in diuers colours , Ioseph . Antiq. l 3. c. 8. the high Priest only had gold in his girdle ; wherefore this tendeth further to set him forth , as the high Priest of his Church . Pareus . Some vnderstand his diligence and strength , and because it was about his paps , his loue . Some apply this also to the Church , Brightman . assumed as a Consort in this high office ; some to chastitie , &c. but certainly here is nothing meant but his dignitie . A phrase much like to this is vsed of the Lord , Esa. 11. Righteousnesse shall bee the girdle of his loines , and faith the cinctarie of his reines . Pareus . His white head and haire signifie his reuerend antiquitie , Chrisium vidit conitie venerandum , prudentia suspiciendum , puritate innecuum , aetate aeternum . wisdome and eternitie . So God the Father is described , Dan. 7.9 . * * Brightman . Gorran . Some vnderstand by the head , the chiefe in Christian Congregations ; by the haires , the rest : all are made white in the bloud of Christ , as snow for the simplicitie , and as wooll , because that is not so white of it selfe , but being washed . Others , by the head , vnderstand Christ the head of the Church ; by the haires , the Saints ; white as wooll , for the heat of loue ; and as snow , for the coldnesse of feare , &c. but seeing the person of Christ is here set forth , all these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the purpose : Pareus . His flaming eyes set forth how terrible hee is to his enemies ; for so much as the eyes seeme to sparkle in furious anger , Dan. 10.6 . His face was as lightning , and his eyes as lamps of fire . Gorran . Some vnderstand it of the inlightning and inflaming of vs . Brightman . Some of the cleere eye-sight of the Primitiue Church . His feet like shining brasse , as if they burned in a furnace , set forth his great glorie , shining from top to toe : for when the Prophet would expresse the glorie of the Ministers of the Gospell , he speaketh of their feet , How beautifull are the feet of those that bring glad tidings of peace , &c. The like is Dan. 10.6 . This brasse was a kinde of brasse , in colour comming next vnto gold , and in price accordingly . Some will haue it to be a kinde of hard frankincense like brasse : Others , brasse to bee digged in mount Libanus . Pareus . Mason . Some vnderstand Christs power , to stampe his enemies vnder his feet ; but why then are his feet set forth to be as it were burning in a furnace , which maketh more for the brightnesse of their splendour , than any thing else . Some vnderstand his humanitie , which through the furnace of passions was aduanced to glorie . Others apply it to an inferiour ranke of the faithfull , Gorran . which are not so perfectly purified ; or to Christians , that shall suffer for Christ towards the end of the world . Brightman . Others apply it to the afflicted estate of the Church then in Smyrna and Pergamus . His voice like as of many waters , Pareus . sheweth further his terriblenesse to his enemies , as the voice of God is described by thunder , Psal. 29. and the maruellous operation of it , none being able to restraine the sound of it . Brightman . Some vnderstand the voice of the Christian Religion sounding verie loud , yet nothing being distinctly perceiued hereby , by the Infidels which counted it a fond superstition . The seuen starres in his right hand , Marlor . are expounded by the Lord himselfe to be the seuen Angels of the seuen Churches , that is , the chiefe Ministers ; or as some will haue it , the Ministrie in these seuen Churches ; whereby , as by starres , the people are enlightned , and the will of God is , as it were , by Angels from Heauen declared . The Lord is said to hold them in his right hand , to shew how deare and in what account they are with him . Hereto most consent , but Mr. Foxe hath a singular conceit here , that by the Angels of the Churches are meant the Churches , because they only are called to repentance . This doth no whit arride mee , because the Churches and Angels are expressely distinguished by the type of Candle-stickes and Starres . And who knoweth not , that the sinne of the Congregation , against which warning is not giuen by the Minister , is his sinne , as Ezech. 3. and therefore to call him to repentance , is to call them all , because he will no longer suffer them to rest secure in their sinnes . Thomas Aquinas hath elegantly and briefly set forth here the analogie betwixt Angels and Ministers . Tho. Aquin. in Apocal. 1. Ratione charitatis & sollicitudinis in diligendo . 2. Prudentiae in eligendo . 3. Sanctitatis in viuendo . 4. Scientiae in cognoscendo . 5. Informationis in instruendo . 6. Medicationis in curando . 7. Velocitatis in discurrendo . 8. Officij in ministrando . 9. Deuotionis in contemplando . 10. Zeli in suffragando . Pareus . The sword with two edges going out of his mouth , is afterwards expounded to bee that whereby he smiteth the Gentiles , Reuel. 19.15 . and ruleth them with a rod of iron . So fierce and terrible is he to vnbeleeuers , as that with the very breath of his mouth he destroyeth them , as with the sharpest sword . Ephe 6.17 . Heb. 4.12 . Others commonly expound it of the Word of God , which is called the Sword of the Spirit , and is said to bee sharper than any two edged sword : but seeing all this vision tendeth to the terrour of Christs enemies , I preferre the first sense . His faces shining like the Sunne , is vnderstood by all of his exceeding great glory , in respect of his humane nature now in Heauen , to which we shall afterwards be conformed : for so the Lord hath promised , The iust shall shine as the Sunne . Mat. 13. Vers. 43. And all this glory and parts arguing power , greatnesse and maiesty , are here thus particularly described to procure reuerence to the Author of the things here contained , for though hee were meane and base in this world , yet now he doth excell in glory .

Quest. Whereunto hath this command of writing , Vers. 19. the things which he had seene , which are and which shall be hereafter relation , whether only to the Epistles or to the whole body of the Prophesie ?

Answ. Some restraine them only to the Epistles , Brightman . wherein are things to come set forth , as well as things then in being : but this cannot be , because so a superfluous iteration should bee made of a precept already giuen , vers. 11. and howsoeuer some things which he had seene are there mentioned , and some things to come , yet not all as he is here directed , nor in that order , so that if these Epistles onely had beene meant , the diuine man had not fully done as was appointed him . Others therefore vnderstand things past , which Iohn had seene vnder Neroes Empire and Domitians , Pareus . and things present which now were exhibited to his sight , and things to come which he should afterwards see ; and so they make the Reuelation to consist of three parts ; the one setting forth things past from the beginning of the Gospell ; the other the present state of things when these visions were had ; and the third , the future to the end of the world . For mine owne part , mee thinkes it is plaine that the things which he had seene were nothing but the present type of the glory of Christ ; The things which are , the present state of those seuen Churches , and the Lords will concerning them : The things to come , what representations and passages propheticall of things to come hee should afterwards see : for although the things to come bee thus taken , yet this maketh not against the representing of some things past for more orderly proceeding , and the full declaring of the whole matter together .

CHAP. II. and III.

THese Chapters containe nothing but Epistles to the seuen Churches , wherein are commended diuers good things , and a finall reward is promised to such as ouercome , and sundry vices are taxed , and iudgements threatned , or in a propheticall manner foretold to come vpon them therefore . Forbs . Brightman . Some vnderstand these Churches as typicall , figuring out the seuerall conditions of the Church of God in diuers ages of the world . The Church of Ephesus figureth out the state of the Church in the daies of the Apostles and Apostolike men liuing next after them , at what time there remained such a presence of Christ , so painfull , powerfull , zealous , watchfull , patient and constant a ministery , that albeit the mystery of iniquity was then working , yet they were so watchfully marked and mightily resisted that sought to bring in error , that it was borne downe and truth held the place : but yet so , as that by some declining , a step was made to that next heauier degree in the Church of Smyrna . The Church of Smyrna figureth out the state of the Church when heretikes got the vpper hand , as in the daies of the Arrians , and whereas hee comforteth them without any threaning , hee hath respect vnto his poore persecuted people , whom only he taketh for his Church , omitting the rest as desperate : but he reproued the declining in the age before as curable and not so hainous , but that yet he made reckoning of them as of his Church . Pergamus setteth forth that time wherein error had so much preuailed , that Antichrist was in his Throne , maintaining idolatry and spirituall fornication : yet there was a Church then that kept it selfe pure , though for want of strength and courage shee did not make such resistance here-against , being deceiued by the pretext of propheticall authority , as of Balaam . Thyatira setteth forth the time of the first discouering of Antichrist , when some zeale and loue of the truth beganne to be kindled in mens hearts , but yet in such a weake measure , as that though they kept themselues from drinking of the cup of the Whore , yet they had not courage enough to challenge and to oppose Antichrist . Sardis setteth forth the time of reformation , wherein neither Balaam nor Iezabel are suffered any longer ; but because it rested in the outward hauing of the Word purely preached without any power in the heart , this Church is said to haue a name to be aliue but is dead . Philadelphia setteth forth those Churches now , which though they are but of little strength , yet haue quite put downe Satans throne , and re-erected Christs Throne ; for which cause it is promised , that they shall be established as a Pillar not to be remoued any more . Laodicea setteth forth the Churches , that thinking they haue sufficiently come out of Babel , grow secure , being drawne after worldly riches and honours , and despise poore Philadelphia and the rule of Dauids Key . Hitherto Forbs , and to the same effect almost Brightman speaketh , that vnder the type of these Churches , the Churches of the Gentiles till the conuersion of the Iewes is set forth . The three former typifie the three declinings of the Church at three noted times succeeding one another : the three latter the returnes of the Church to the truth againe , and to Thyatira is opposed to Ephesus , Sardis to Smyrna , Philadelphia to Pergamus : the last , Laodicea hath no compeere . And he doth more particularly determine ●●ese times . The first typified in Ephesus , extending to Cons●●●tine the great ; the second , typified in Smyrna , extending to Gratian , anno 382. the third , in Pergamus , extending to ann. 1300. the fourth , in Thyatira , extending to ann. 1520. the fifth , in Sardis , beginning in the time of Martin Luther , whose Doctrine tooke effect anno 1527. but is not so commended for that monster of vbiquity , deuised for the maintenance of the reall presence in the Sacrament of the Lords Supper ; the sixt , in Philadelphia , beginning about the same time , but a little after by the meanes of Zwinglius , who taught rightly touching the holy Sacrament , and put all gain-sayers to silence ; and this Church is the Heluetian , Sueuian , Geneuan , Belgian , French and Scottish ; the seuenth , typified in Laodicea , is the Church of England , beginning anno 1547. in the daies of King Edward the sixt : for though the Scottish Church were after , yet for so much as it is the same with the Heluetian and Geneuan in doctrine and manner of gouernment , and our Church of England doth plainly differ from these in the outward pompe and splendor of it , and both the German , Heluetian , and English , persist in the forme first setled in each place , they may well bee counted three distinct Churches , typified in Sardis , Philadelphia , and Laodicea . And to make this coniecture the more probable , he scanneth the signification of each name and the site thereof . Ephesus is said as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omission : for it was noted to be the farthest gone in sinne and idolatry of any other . The Ephesians were worshippers of the Goddesse Diana , and so set vpon sinning , Tuscul . quaest. l. 5. Strabo . that one Hermodorus was cast out from thence because he was a frugall man , wherefore one writeth of them for this , that they were worthy to die . So they of the Gentiles , which were first conuerted , were found altogether ouerwhelmed with sinnes and idolatries . And as Ephesus was the chiefe of all these Cities , and stood neerer to the Sunne , for the rest were more North-ward ; so it fitly setteth forth the first Church , which was the chiefe vnder the Gospell and fullest of light . Smyrna hath the name from sweet smelling myrrh , and standeth North-ward from Ephesus three hundred and twenty furlongs , fifty figuring out the next age wherein was lesse light , but as great zeale in suffering for the truth , and more need to be comforted by being reputed as sweet smelling without any taxation , because they suffered at the hands of Christians , which was most grieuous to bee borne . Pergamus standeth further North-ward from Smyrna , than Smyrna from Ephesus , viz. fiue hundred and forty furlongs , where the light is much more diminished : it signifieth the Tower of Troy , according to Hesychius , a lofty and proud place . And such was the Church in the third space of time , Antichrists throne being erected , and all things with darknesse ouerwhelmed . Thyatira standeth from Pergamus South-ward , but more to the East , about fourescore English miles , according to Ptolomy , and so is neerer to the Sunne . It is called Thyatira , as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Daughter : for so in the fourth space light beganne to breake out againe , and piety as a Daughter new borne to grow . Sardis standeth more Southward than Pergamus , and signifieth hypocriticall , and so fitly resembleth the time of Martin Luther wherein more light brake out , but not without the coniunction of some grosse errors . Philadelphia is seated in a dangerous place , and therefore is not so full of inhabitants , and signifieth brotherly loue : this therefore may fitly typifie those Churches wherein loue and humility doth most abound , and least humane strength and security . Laodicea was a great and famous City builr by Antiochus , and called by the name of Laodice his wife : it was rich and full of people , and had great dominion , and accordingly called the Prince of people , giuing them Lawes ; and therefore may well typifie the Church of England . Hitherto Brightman . This coniecture , I confesse , sauoreth of much industry in searching into these holy mysteries , and hereof good vse may bee made when any Church shall perceiue how like she is in her condition to any of these . But I cannot thinke that the intent of the Lord was to propound these Churches as typicall in respect of succeeding ages . First , because Iohn is bidden to write the things that are in this place , and the things that shall bee hereafter being distinct from the present , and not confounded together , the one being plainly expressed , the other darkly shadowed out vnder it . Secondly , because if the Church of Smyrna shall figure our the second age , wherein Arianisme raged so much , all taxations could not haue beene passed ouer in so much silence , but something should haue beene said to intimate this monstrous blemish of those times , seeing the Arrians were Christians , and so to be reckoned as of the Church . Thirdly , because the Lutheran Church compared to Sardis , is bidden to remember what she had receiued and heard , whereas they haue not gone from that which they were first taught : and it is said that there were some there worthy , whereas if their errors be taxed , all holding the same , some could not haue beene preferred . Onely therefore thus farre I yeeld with most Expositors , that there is no condition of the Church at any time in any place , but the case hereof is set forth vnder some one of these , and these Epistles were therefore thus directed that wee might learne by their example , for which cause it is so oft repeated , Hee that hath an eare to heare let him heare what the Spirit saith to the Churches .

The first Epistle . Chap. 2. ver. 1. THese two Chapters containe seuen Epistles , whereof foure are in the second , three in the third .

The first Epistle to Ephesus is set forth in seuen verses ; the reason why Ephesus is first is , according to most , because it was the chiefe , being the Metropolis of those parts .

Quest. Why is choice made of these two circumstances of holding the seuen starres in his right hand , and walking in the midst of the seuen golden Candlesticks , for the periphrasis of the Lord Iesus to this Church , and of some other particulars to other Churches , for there is difference in his title in euery Epistle ?

Answ. Many Expositors are silent about this question , only obseruing that euery title is as much as if he should haue said , Thus saith the Lord , according to the ancient manner of the Prophets , to procure the more reuerence to that which is written , as comming from authority . But doubtlesse something else is here intimated , or else he would not in euery Epistle so purposely haue varied . Gorran . Brightman . Some therefore say , that in euery one something is chosen out of the former descriptions , which doth most fitly agree to the argument of the Epistle . Wherefore to the Church of Ephesus hee setteth himselfe so forth , as that they might bee comforted in his protection in their sufferings for his sake , and not for any feare shrinke from their first loue . And how graciously they haue beene protected in Ephesus appeareth in the History of the Church , Act. 19. Paul and Gaius , and Aristarchus neuer suffered any violence there that we reade of , though it were attempted ; and Iohn returned thither after his banishment , and died in peace . If therefore we bee at any time discouraged through persecution for the Gospels sake , let vs haue recourse to this Epistle . The Lord is euer in the midst of his golden Candlestickes , and holdeth the starres in his right hand . Of the other particulars we shall see in their proper place .

Quest. But who is the Angell of this Church ? was there but one Minister , or more , that it is spoken in the singular number , to the Angell ? Timothie is mentioned to be the first Bishop of Ephesus , is it to be thought , that this blame could bee laid vpon him ?

Answ. All agree that it is not meant of any one , but of the whole body of the ministery there : for that there were many , appeareth , Alcasar . Act. 20.17 . Some hold that Timothy was then the chiefe ; but most , that Timothy was martyred before that time , neither is it expressed in history , who was his successour . And he is not here named , because the Lord had not so much respect to any one , but to the whole body of the ministery .

Quest. Who were they that said they were Apostles , Vers. 2. but being tried , were found to be otherwise ?

Answ. They were the heretickes of those times , that vnder this glorious title of the Apostles of Christ , sought to draw men to their damnable heresies , as Ebion , Cerinthus , &c. For that such were busie in the Church of Ephesus , may bee gathered from that which Saint Paul wrote to Timothie , 1 Tim. 1.3 .

Quest. How is it said , Thou hast lost thy first loue , Vers. 4. when as he is commended vers. 3. to haue laboured , and not to haue fainted ?

Answ. Some vnderstand these things as spoken of diuers times , Brightman . that there was such patience and paines at the first planting of the Gospell there , which continued all the while that Iohn was amongst them ; but now the Ministers had not such loue to the flocke of Christ , with such diligence to feed them ; which also in part appeareth by history . For a young man committed to the care of one , by Iohn in his abscence , through his remisnesse fell to robbing , for which he is by Iohn challenged in an Epistle written to him . Euseb. lib. 3. cap. 23. Now this man was a Bishop , though not there , yet of a neere adioyning place : which maketh it probable , that the like remisnesse was vsed in Ephesus also . Ambrose . Andreas . Pareus . Others by loue , vnderstand charity in releeuing the poore , wherein there was a coldnesse in the Bishop growing couetous , so that howsoeuer there were diuers things in him commendable , yet he had this blemish dimming all his other vertues . But I preferre the former , because diligence and care in feeding the flocke of Christ with wholesome doctrine , and keeping them from errour is commended to Saint Peter , Ioh. 21.16 , 17. as the greatest loue vnto Christ , and therefore to grow negligent herein , may well bee taxed , as a falling from the first loue . If workes of charity should be meant , there would haue beene something else in the Epistle to intimate them , whereas all make for loue in caring for the flocke . For he is bidden doe his first works , which what are they but labour and care before mentioned , and the threatning to remoue the Candlesticke , agreeth most fitly , as a punishment in the right kinde , to depriue them of light that were growne to make no better vse of it by enlightening with teaching the ignorant . Note , that what any haue beene God regardeth not , if now they bee declined and falne from it , Ezech. 18.26 .

Quest. What were the Nicolaitans here mentioned ? Vers. 6.

Answ. They were a vile sect , taking their name from Nicolas one of the seuen Deacons , who held a community of women , and that to haue to doe with diuers women was no sin ; as both Ireneus and Theodoret doe deliuer . Iren. lib. 1. c. 27. Some haue thought that Nicolas being so holy a man , could not bee the Anthour of so foule a crime ; but when as his iealousie ouer his wife was obiected vnto him , because shee was a faire woman , he to free himselfe from this suspition , brought her forth & set her in the midst , offering to depart with her to any other man , which being done by him onely in way of apology , was peruerted , and amongst many that opinion of community imbraced , who were called vpon this occasion by his name , as Clemens Alexandrinus sheweth . Clem. Alexan. Strom. lib. 3. But this is to be thought rather his fauourable coniecture touching Nicolas , than truth ; otherwise the Lord would haue spared his name . That Nicolas was the Author of this sect , teacheth also Eusebius lib. 3. cap. 23. Epiphan. Haeres . 25. Niceph. lib. 3. cap. 15.

Quest. What is meant by the tree of life here promised , Vers. 7. and why doth he vary the promise to him that ouercommeth in euery Epistle , and what is it to ouercome ?

Answ. He that ouercommeth by the consent of all is hee that in his spirituall fight with the world , the flesh and the Deuill is not made to languish or decay in any virtuous course , but perseuereth and holdeth out vnto the end . Gorran . One noteth many acceptions of this word , the tree of life . Sometime the holy Scripture is called the tree of life , as Prou. 3. sometime patience , Prou. 11. sometime deuout preaching , Prou. 15. sometime Christ himselfe , and sometime the chiefe felicity which is meant here , and it is said to be in the Paradise of God , because in a place of delights , not as the world counts delights , but according to God . And to the same effect almost speake others , the thing promised here is Christ with that eternall happinesse , which he bringeth with him to all true beleeuers , that hold out vnto the end . The promise is the same with that , He that endureth to the end shall be saued , Matth. 24.13 . 2 Tim. 4.7 . Ioh. 6.54 . and henceforth remaineth the crowne of righteousnesse , which the righteous God will bestow , &c. It is alluded vnto the tree of life in Paradise , because as that would haue conferred immortality vpon Adam if he had eaten of it , so he that eateth of Christ by faith , shall liue for euermore ; and this is the true meaning of that . Touching the variation of the title of this reward promised in euery Epistle . One saith , Gorran . that there are seuen vices against which we are to make spirituall warre , and to such as ouercome euery of these the blessednesse to come is propounded in a seuerall title sutable . The first vice is gluttony and drunkenesse , the victory ouer which is first propunded , because it is in vaine to striue against any other sinne , vnlesse this be subdued , which was shewed in the combate of our Sauiour Christ , his first temptation was in this kinde . To the victory here to eat of the tree of life is promised , which Adam could not , because he was this way vicious : this is to bee refreshed spiritually here and hereafter . The second vice is feare of worldly miseries : to him that ouercommeth this , not being driuen from the faith hereby , it is promised , that he shall not be hurt of the second death . The third is the loue of pleasure : to him that ouercommeth this , the hidden Manna is promised , diuine consolation . The fourth is enuy , against which is opposed the ruling ouer nations . The fift is lechery , against which white garments are opposed . The sixt is pride , against which is opposed , I will make him a pillar in the house of God , which is most comely . The seuenth is idlenesse , against which is opposed , I will giue him to sit in my Throne . Brightman . Others either obserue nothing vpon this variety , or else apply all to the seuerall conditions of the Church in seuerall ages ; and so say , that as Adam in Paradise was the first man , so in speaking of the first Church it is alluded to him . But me thinkes , that the eternall reward of their constancy should not be so variously propounded for nothing : and touching the Churches in seuerall ages , although there be some likelihood in the first being so applied , yet in the rest it faileth . Wherefore I hold , that the obseruation of the seuerall vices , against which we haue to fight , is not impertinent here , although haply in the number and particularizing of them there may bee ouermuch curiosity . But certainly eternall happinesse doth counteruaile all the pleasure and profit of sinne , and whatsoeuer detriment or danger may accrue through piety , shall fully be made amends for thereby : and it doth not a little helpe to vnderstand this , to propound it diuers wayes . If then we be tempted any way , let vs resist , considering that thus we shall prouide for our owne welfare for euer , euen in those things wherein wee are moued by temptation .

THe second Epistle is to the Church of Smyrna in foure verses , The second Epistle . Vers. 8. viz. 8 , 9 , 10 , 11. wherein nothing is taxed .

Quest. Who was the Angell in this Church , that it hath so rare commendations ?

Answ. The most probable opinion is , that Policarp the disciple of Saint Iohn was chiefe minister here . Iren. lib. 3. cap. 3. For both Ireneus and Eusebius agree , that hee was by the Apostles constituted Bishop in Smyrna , whereas all of them but Iohn were dead before Domitians time . And all things in the Epistle agree to him , a most holy man , there being nothing reproued in him , and the exhortation to constancy , intimating his persecution to come , ( for he was most cruelly martyred vnder Antoninus Verus ) and the mentioning of the Iewes : for by their instigation hee was murthered . Onely it may bee doubted , for so much as betwixt Domitians foureteene yeeres when this was reuealed , and Antoninus Verus were threescore & seuen yeres . But this is againe resolued by the consideration of Policarps confession of himselfe , that hee had serued Christ fourescore and six yeeres , as Eusebius sheweth . This Smyrna is put second , because next to Ephesus .

Quest. 2. Why is the Lord here intitled , The first and the last , which was dead , but is aliue ?

Answ. It is spoken for the comfort of him that was in danger of death for the Gospell , Gorran . according to the argument of this Epistle : for if life for euer followed Christs death , what need any member of Christ to feare death ? Brightman . Or else because in this Epistle he is said to be rich , & yet affliction and pouerty is mentioned ; vnderstand by this title Christs maiesty , by which hee is first ; and his humiliation , whereby he was last ; wherein this Angel is comforted against the base esteeme of the world , I know thy pouerty , but thou art rich .

Quest. 3. Who were they that called themselues Iewes , Vers. 9. and what was their blasphemy ?

Answ. Some thinke that such are meant , Glossa ord. as made a profession of Christ , and yet were enemies , than which there could be no enemies more grieuous . But others more rightly , Pareus . Brightman . that they were Iewes indeed , glorying in that name as the onely people of God , who stood so earnestly for the old ceremonies , and legall seruice , that they hated most deadly all Christians : for we reade in the Acts of the Apostles of their fury , and seeking to stirre vp the people in all places against the Christians , and in particular against Policarp , as hath beene already touched . Their blasphemies were all the most opprobrious names that they could deuise against Christians ; they called Christ a cousener , Impostorem , suspensum , necromantum . Cruciarios , asinarios , sarmentarios , semassios , Apol. cap. vlt. a crucified man , and a Negromancer : and Christians cruciaries , asinaries , Sarmentaries , and Semassies , as Tertullian sheweth .

Quest. What is meant by the affliction which it is said they shall haue for ten dayes ?

Answ. About this number of dayes there is great difference amongst Expositors . Vers. 10. Most hold , that some short time is hereby meant , Bullinger . Chitreus . Franc. Lamb. Pareus . but a certaine number of dayes put for an vncertaine . * * Beda . Haimo . Gorran . Ribera . Rupertus . Some say , that the number of ten is a number of perfection , containing in it all other numbers , and therefore setteth forth a long time . Some vnderstand the time of the reigne of the ten persecuting Emperours . a a Brightman . Some precisely but ten dayes . Lastly , some , the ten yeeres of Traians persecution , who raged all that time like a Deuill , till that by Pliny the second writing vnto him of the innumerable company of Christians that were put to death , a cessation was obtained . Yet one will haue it referred to the ten yeeres of Dioclesians persecution , Fox . for that lasted iust ten yeeres , according to Eusebius . For mine owne part , I preferre that exposition of the ten persecuting Emperours , euery ones time being his day , and their times are said to be but ten dayes , that is , but a short time , to comfort the faithfull in their sufferings , and because with the Lord many yeeres are but as a day . A long time cannot be meant , because this would haue greatly discomforted them , nor an vncertaine time : for the comfort of the faithfull in their sufferings is that God limiteth the time of their sufferings to the very day , beyond which they shall not passe . For Traians time , they had their persecutions as sharply repeated ouer againe after it : and for Dioclesians , it were much that comfort should not bee spoken to them against any before : for though no persecution were so terrible , yet they were all terrible enough to shake their faith , had they not beene supported with this comfort , that they should haue but ten such brunts , and then be deliuered . Touching the different title giuen to the reward here promised , Vers. 12. He shall not be hurt of the second death , this serueth to arme them against the feare of death bodily , according to the argument of the Epistle , and as hath beene already touched .

THe third Epistle is to the Church of Pergamus , The third Epistle . contained in six verses , 12 , 13 , 14 , 15 , 16 , 17. wherein their constancy in the faith is commended , and the following of the doctrine of Balaam condemned , with an admonition to repent , vnder paine of being stricken with his sword , and incouragement to ouercome by the hidden Manna , and a white stone with a name written thereon promised .

Quest. 1. Why is the Lord set forth here , Vers. 12. as hauing a sharpe two-edged sword ?

Answ. Because as all agree , he is to deale with rebels against the truth , whom hee threateneth to cut off with the sword . One hath a conceit vpon the name Pergamus , signifying the diuision of hornes , Gorran . because Heretikes haue two hornes to push at the truth : one is the wresting of the Scriptures , the other is their sophistry in arguing , against which a two-edged sword is opposed .

Quest. 2. What is meant by Satans throne , Vers. 13. which he saith was there , and who was Antipas his faithfull Martyr ?

Answ. I omit to speake any thing of the Angell of this Church , because I finde nothing said of him who it should be . Satans throne , according to most , argueth the height of impiety and sin , and his dwelling , the continued course hereof , and withall the outward eminency of this place : For the seat of the persecuting Emperors is called afterwards the throne of the dragon , Chap. 13.2 . and of the Deuill and Satan , Chap. 12.9 . so that it may hence be gathered , that Pergamus was a royall city : and so it was indeed , for it was the seat of Attalus Philometor a king , & after that of the Roman Proconsuls . Liu. Decad. 4. l. 7. And most notoriously sinfull this city was , for it was giuen to idolatry , according to Arethas , more than any city in Asia . Antipas ( as Arethas thinketh ) was a Pastour of that Church , burnt to death in a brazen bull for the profession of the Christian religion , whereby they could not yet be made to shrinke . But God still had a Church there , and why not then in the midst of Popery ? If it be obiected , if there were any many yeeres agoe , it was inuisible , so as this Church was not ; I answer , it might be so indeed , and yet true , that there was such a Church , as in the dayes of Elias : but it was not so inuisible , but that the Antichrist of Rome could finde them out in all ages to put them to martyrdome .

Quest. 3. What is meant by holding the doctrine of Balaam ? Vers. 14. Thou hast there such as hold the doctrine of Balaam ?

Answ. Here is not onely made mention of Balaam , but vers. 15. of the Nicolaitans also , which whether it be a taxation of two vices , or of one diuersly expressed , some make question . But it is most likely by the manner of speaking , Parous . that it is onely declared by this circumlo quution , wherein the wickednesse of the Nicolaitans did consist , which was before passed ouer in silence . After the maner of Balaam , they were Authors to the Christians of eating things offered to idols , and of fornication ; for so the sequele of the History of Balaam doth declare , Num. 22.23 , 24. that he aduised Balaak to set faire women to call the Hebrewes to their idolatrous feasts , and thence to luxury . For this doth so necessarily append vpon the other , that Ierome hath rightly said , Venter vino aestuans , citò despumatin libidinem . Vicina sunt venter & genitalia , & pro vicinitate membrorum sequitur confoederatio vitiorum . Vers. 17. The bellie boiling with wine , doth soone seeth ouer into lust : And againe , The belly and the genitals are neere together , and therefore through the vicinitie of members followeth a confederation of vices .

Quest. 4. Why is eternall blisse here propounded vnder the name of hidden Manna and a white stone , two names , or two wayes , when as other Epistles propound but one ?

Answ. Most Expositors obserue three wayes of setting forth the reward here ; the hidden Manna , the white stone , and the name written in it , vnknowne to any saue to him that hath it . But they may well come vnder two , because this name is comprehended in the second . For the diuers rewards named more than in other Epistles before going , the like course is vsed also in the three Epistles next following ; but I finde nothing by Expositors obserued hereupon , but onely that this is spoken according to the necessity of these Churches , being more oppressed by the wicked aduersaries , and so hauing more temptations , where almost all were enemies . Whereunto if we adde , that more is here spoken for the amplifying of the benefit promised , we shall attaine to the full reason of this variety . More particularly , the reward is compared to hidden Manna , that is , the pot of Manna kept in the Arke , for a monument of what God had done for the Israelites in feeding them miraculously in the wildernes with Manna when other food falled , & it is said to be hidden , because the people might not looke into the Arke to see it . Exod. 16.33 . Heb. 9.4 . To this Manna it is alluded here , because as that was ministred vnto the people of Israel in the wildernesse , & so they were preserued , when in mans reason they must needs haue perished for want of food : so the Christians in Pergamus , Satans throne being there , were miraculously fed with spirituall comforts , & hereby strengthened to endure , so that the Christian name , which a man would haue thought should through the violence of the enemy haue vtterly perished , still continued in that place . 1 Cor. 10. ● . Ioh. 6. For Manna setteth forth Christ fed vpon by faith , and therefore it is noted of it , that this in the Arke was incorruptible , as Christ being fed vpon conferreth incorruption and immortality to the faithfull : and as it is said to be hidden , so it is a hidden kinde of feeding from the eyes of the prophane world , to whom this spirituall food is a mystery ; yea the people of God see it not with their bodily eyes , but by faith , as they of old saw not the Manna . And hitherto almost all Expositors are agreed , the consideration whereof is singularly comfortable in the time of persecution , both in regard of the vnknowne wayes that God hath to preserue his here , when man may thinke their case most desperate , and also in regard of the immortality whereunto we are fed and nourished with this mysticall food . Touching the white stone , there is much difference . Rupertus . Some vnderstand a most glorious body wherewith they shall be raised at the last day , that ouercome , but this were very improper by a stone to set forth a body . Others vnderstand the white stone wherewith the heathen were wont to note the dayes of their victories being publikely ingrauen in tables , Sixt. Sen. bibl. Pa rum , lib. 2. that they might bee distinguished from other dayes ; for so they that ouercome in this spirituall fight shal be in nobled aboue others : but neither doth this so well satisfie , because this stone is giuen to one sensible , & hath a name in it , whereas that was set into a dead table as a marke onely . Others vnderstand the white stone giuen in their Olympicke games , but that was not giuen to the victor , Arethas . but onely diuers of them being drawne out by such as were to play there , they two which had two stones with like Characters , were to play together . Pareus . Brightman , &c. Lastly , others vnderstand the white stone giuen in iudgement with the names of such as were set free written in them , whereas they that were condemned had their names set in blacke stones . Of this custome speaketh Vlpianus in Demosth . contra Timocratem , Scholiastes Aristophanis , and Ouid Metamor . lib. 15.

Mos erat antiquis atris , niueisque lapillis , His damnare reos , illis absoluere culpa .

According to this custome it is here spoken for the comfort of the faithfull , who were hardly censured amongst wicked men , but absolued by the most iust God . And it is a comfort to all in the like case , we may say with the Apostle , Rom. 8.33 . It is God that iustifieth , who shall condemne ? The new name written in this stone is by the consent of all , the name of the Sonne of God , whereas wee are of our selues seruants and slaues . No man knoweth this name , but hee which hath it . The ioy of the absolution and blessing which the faithfull shall receiue at the last Day is vnspeakable , the wicked which are sent into damnation know it not , but only such as enioy it . And this adoption to be the Sonne of God is knowne to him that hath it by the Spirit here , though others cannot know it : so that mans testimony is nothing , the inward testimony of the Spirit in a mans owne soule is all in all .

The fourth Epistle . THe fourth Epistle is to the Church of Thyatira , in twelue verses , that is , from the 18. to the end of this second Chapter , wherein their workes done last are commended aboue their first , the tolerating of Iezabel is taxed , and shee with her followers are threatned : but such as did not follow her are exhorted to constancy , rule ouer Nations and the morning Starre being propounded for their reward .

Quest. Why is the Lord here set forth by this title , Ver. 18. The Sonne of God , and which hath his eyes as a flame of fire , and his feet like vnto fine brasse ?

Answ. He was before called The Sonne of man , but here the Sonne of God , that he might bee rightly conceiued of as both God and man ; and because as God hee knoweth all things , and is able both to punish and reward , as is afterwards shewed that he will doe . He is described by his flaming eyes and brazen feet in speciall , that they might know that he was able to discerne betwixt the seduced by Iezabel , and the not seduced , as is afterwards set forth , that he trieth the hearts and reines , for he was all shining light from top to toe , enlightning the darkest corners .

Quest. 2. What was Iezabel , Vers. 20. who said that she was a Prophetesse , and seduced the people ?

Answ. Touching their workes more at the last than at the first , I finde nothing amongst Expositors , but it is likely that their constancy in suffering for the truth was meant , which increased the more , the more it was tried . This Iezabel some will haue to be the wicked women that helped forward the heresie of Montanus in Thyatira , vnder the colour of prophesying , such as were Prisca , Maximilla and Quintilla , Epiph. haer. 51. as Epiphanius , who telleth that ann. 125. the Cataphryges entered & tooke this City , which was before prophesied of in this place , for so much as these Iezabel-like women were the furtherers of that Heresie , and so all were infected till anno 237. which was 172 yeeres after , when by the mercy of God a Church was againe setled there and flourished . But this exposition agreeth not , because it was thus afterwards , not now ; and then also all were infected , whereas now some onely were drawne away . Andreas . Others therefore vnderstand the heresie of the Nicolaitans set forth by another name , for they did both practise whordome and eat things sacrificed to Idols : and this seemeth to me the most probable , that there was some woman of note , who vnder the colour of prophesying seduced people to this errour , and is called Iezabel , Brightman . because in craft so like vnto her to effect her owne ends , as some cunning man might be noted before by the name of Balaam to the Church of Pergamus , vers . 14. For it was an vsuall thing for Heretikes to seeke to further their heresies by some subtill woman : so Simon Magus vsed his Helena , Carpocrates Marcellina , Apelles Philumena , &c. And this variety in speaking of Balaam before , and of Iezabel now , tendeth to the greater disgrace of this heresie , making it the more odious for hauing such supporters . That coniecture that the Synagoue of the Iewes is meant here , Alcasar . is but vaine and without all ground .

Quest. 3. What is meant by casting her into a bed , Vers. 22. and who are they that committed adultery with her , and who her children ? vers. 23.

Answ. By the bed , is meant the bed of sicknesse , wherewith she should languish and pine away . Brightman . It is spoken according to the metaphor of a whore here taken vp , Pareus . whom loathsome diseases doe oftentimes seize vpon , and make her more miserable than if she were presently slaine . Those that commit adultery with her are the chiefe vpholders of that Heresie , consenting together with her in subtill inuentions to the same purpose . Her children were the seduced by them , thus labouring together to propagate their filthy heresie , though some vnderstand rather children properly so called ; Pareus . but the adulterers being expounded so as they are , I see no reason for this . It is not therefore a lesse punishment which is threatned to Iezabel and her louers , than to her children , but rather a greater , because they should haue a longer lingring , and so a more miserable death . The seduced shall all perish , but seducers shall be more punished for example that all may behold it and feare .

Quest. 4. How is it said that hereby all the Churches shall know that I am the searcher of the hearts and reines ? Vers. 23.

Answ. The reason of this is plaine , because Iezabel is said to be masked vnder the Visour of a Prophetesse , so that men could not discouer her ; but when the Lord should thus make her a spectacle of his iudgements , it should appeare that all her faire pretext was but dissimulation , and that shee had a vile heart coloured ouer with sanctity . They then which are the Church of God ought to make this vse of Gods iudgements vpon the aduersaries of the truth , to take notice and to be confirmed hereby , that God abhorres the wickednesse lying hid in their hearts , with how good words soeuer they colour ouer their heresie , & whatsoeuer extraordinary thing they doe for confirmation thereof . And generally when any are thus discouered , we are to take notice of Gods omniscience , from which no wickednesse , though most secretly acted , can bee hidden , no nor the inwardest euill thoughts of the heart .

Quest. 5. Why is it promised to this Church peculiarly to reigne ouer nations , and to haue the morning starre , Vers. 26. and what is meant by these things ?

Answ. For the distinct title of the reward here set forth different from those to other Churches , I finde nothing amongst Expositors : but it is plainly according to the argument of the Epistle wherein mention is made of Iezabel , who was sometime a Queene and reigned ouer the people of God , exercising much tyranny against them . Wherefore , as it was needfull , they are comforted with a promise of reigning and subduing all their enemies at the last when for a time they had held out in their encounters with them , without shrinking away from the truth for feare . Againe , for the morning starre , it fitly answereth to their not knowing of the depth of Satan as they call it , for which it is likely they were counted shallow and weake of vnderstanding , in that they could not see into such a profound point of the liberty of Idolathites , &c. For though they were in this regard for a time contemned , as void of that light which was in others of Iezabels Sect , yet they should haue a farre brighter light bestowed vpon them , namely the morning Starre , as a token of the true light wherein they then were , when as the other indeed had no more light than could come from Satans darke dungeon . So that if there be any thing to discourage those that bee in the right , either of violence or derision , the comfort to come will hearten and encourage against them all , because if they be reigned ouer now by persecutors , they shall reigne then ouer them ; if they be insulted ouer and disparaged , they shall be honoured by being declared of a farre more excellent condition than their aduersaries . For the meaning of these things , it is not vnusuall to set forth our reigning in Heauen , by saying , They shall sit vpon twelue Thrones and iudge the twelue Tribes of Israel : and the Saints shall iudge the world , from which here is no great variation , shall haue power ouer nations , which is further amplified by saying , and shall rule them with a rod of iron , and breake them in peeces like a Potters vessell ; a speech taken out of the second Psalme , to shew that they shall partake of the same honour of reigning with Christ , whose reigne is there described , according to Bullenger , and Pareus , &c. So that the word nations setteth forth wicked enemies of the truth , as of old the Gentiles or Nations alwaies were . But euen as Christ ouercame & ruleth ouer all , so shall the faithfull reigne with Christ , and as a Potters vessell is not able to stand against a bar of iron , no more shall they be able euer againe to stand against Gods people , but shall irreparably be crusht in pieces through the weight of Christs anger , as an earthen vessell being broken can neuer be made whole againe , all which is a great glory vnto Christ , and because the godly shall coumunicate with him in all his glory , all this is ascribed vnto them also . Thus Ierome and Gregory vnderstand this passage , Psal. 2. But others of the conuersion of the Gentiles , as Chrysostome , Augustine , Theodoretus , Beda , Euthym. and so they expound the rod of iron to be a Scepter of equity , but this can by no meanes stand . Some also vnderstand this place of rule and dominion here ouer enemies of the truth , as Beda and Primasius , but seeing the victory is not till the end , and this reward is not giuen till the victory bee obtained , it is plaine that the reward to come in Heauen must needs be meant .

Touching the morning Starre , Primasius . some vnderstand hereby the resurrection of the body , because the night of this world shall then haue an end , and the Day of glory shall beginne to appeare . Richard . de Sancto victore . Some the glorification of the soule , because as the morning Starre goeth before the Sunne , so the soule shall be glorified before the whole man . Some the light of vnderstanding in spirituall things , Ioachim . which is thus set forth , Bullinger . 2 Pet. 1.19 . and should more and more increase in their hearts . Bullinger . Some the glory of the world to come , which is compared to the glory of a Starre , Beda . Rupertus . Dan. 12.1 . And lastly , some vnderstand Christ so stiled , cap. 22.16 . I am the root and the stooke of Dauid , the bright morning Starre , hee doth therefore promise to giue them himselfe either as a foreteller of the resurrection and life to come , which is done in his resurrection , for as much as it doth fore-demonstrate our resurrection , Greg. Moral . lib. 19. cap. 30. euen as the morning Starre the rising of the Sunne , as Gregory speaketh : or else he will giue himselfe by communicating his glory to them . Of all these I preferre that which is for light of vnderstanding , Pareus . as I haue partly touched already , it agreeing most fitly with the precedents for so much as they had not knowne the depth of Satan , and Iezzabel had contended with them about the sense of the Scriptures , their knowledge should be more clarified and they should attaine vnto perfect light , when as Saint Peter saith , The Day-starre should arise in their hearts , that is , they should not need the helpe of meanes any more , but should haue a light in themselues , in lightning them to see and know as they were seene and knowne : For the communication of Christs glory is set forth in their reigning , his ressurrection was a thing past , and as for the resurrection of their bodies , or the glorification of the soule , it is not likely that hee would comfort them with part of their happinesse when he had already set forth their full glorification .

THe fift Epistle is to the Church of Sardis in six verses of the third Chapter , The fift Epistle . Chap. 3. wherein their deadnesse is reproued and threatned , they are stirred vp to awake and be watchfull , some few are commended and comforted with the promise of white garments , and that the Lord will confesse them before God and his Angels .

Quest. 1. What is meant in that Christ is said to haue the seuen Spirits of God , and the seuen Starres , Vers. 1. and what particular reason of mentioning these things here ?

Answ. The seuen Spirits are they that were spoken of Chap. 1.4 . which stand before the Throne of God , and the seuen Starres the Ministers of the Churches , as is also plaine , Chap. 1.20 . yet some by these Spirits vnderstand the Angels whom Christ hath at his command : Pareus . but so he should assume a title to himselfe not mentioned before , seeing the seuen Spirits there are the Holy Ghost , as hath beene already shewed . For the reason of remembring these particularly to this Church , it is rendred diuersly . Some say , that the Lord would hereby intimate his wisdome to discerue their wickednesse couered vnder the cloake of hypocrisie , because he had seuen Spirits and his power to punish it , Richard . de Sancto victore . for hee had the Starres in his power , Bullenger . much more men that offended . Others say , that this is spoken to intimate that he giueth all spirituall life , that they being yet dead might be put in minde to seeke vnto him therefore , & that he defendeth his faithfull Ministers , so as that they shall not need to feare the anger of man , that if they did reuiue in their godly care , they might safely trust in Christ , who doth continually defend such . Viegas . Others say , that it is spoken in opposition to their conceit of themselues , for hypocrites are readiest to thinke that they are full of life when indeed they are dead ; and glory much in their life of vnderstanding and in being counted excellent , when indeed they want both : therefore the Lord assumeth all life to himselfe , for hee had the seuen Spirits ; and all light and glory , for he had the seuen Starres . Viegas . Lastly , others say that it is spoken to shew that the Starres and the Spirits are ioyned together , so that he which will haue the glory of Starres , must first haue the Spirit , that is , true sanctity . Of all these I preferre that of Bullenger as most genuine , because it is adidem , whereas the rest goe somewhat from the true meaning of the things here mentioned . Let Hypocrites therefore consider their vanity and danger , whilst they want the life of grace , Christ taketh no care of them to protect and defend them , but onely of such as haue life and light , hee holdeth the Spirits and Starres ; if therefore thou wilt haue the comfort of his protection , seeke for the Spirit of life at his hands who only is able to bestow it .

Quest. How is the Angell of this Church said to be dead , Vers. 2. and yet but bidden to awake , as being onely asleepe , and to strengthen what was about to die ?

Answ. Deadnesse here , by the consent of all , is deadnesse in sinne : he had a name to be aliue , in that a great shew of piety was made , but was dead indeed , because void of truth and substance there was nothing but hypocrisie . And because in Hypocrites there is no true loue of Christ vrging to sollicitude about the sanctity of others , negligence and remisnesse doth vsually accompany hypocrisie , and so it seemeth to haue done in the Angell of this Church , he laboured of two vices , hypocrisie , and neglect of his charge . Of the first he is admonished , in that he is charged to be dead ; and of the other , in that he is excited to watch , and to strengthen those that were about to die , that is , some of that Congregation which were yet aliue , but in great danger of death also by his bad example and neglect of his office .

Quest. 3. What is meant by saying , Vers. 4. they haue not defiled their garments ; and by promising , they shall walke with mee in whites , and because they are worthy , whether is not here a ground for mans merits ?

Answ. I omit here to speake of these words , I haue not found thy workes full before God , vers. 2. For no man is so simple to thinke that this is spoken against imperfections and weaknesses , but against hypocrisie , for those workes are not full before God , which are not done in sincerity . Touching the question propounded . By garments , Pareus . some vnderstand their soules and bodies , which are sometimes also set forth by another metaphor of vessels , as 1 Thes. 4.4 . Their soules were not defiled by erroneous opinions , nor their bodies by fornication after the Nicolaitan manner . Gorran . Some vnderstand onely their bodies , the garments of their soules , or their vertues and vertuous actions , which are not polluted , when vice is not mixed with them . Lastly , some vnderstand Christ Iesus and the Christian profession , Bullinger . for of Christ it is often spoken as of a garment , put ye on the Lord Iesus : and if we consider the first vse of garments , Rom. 13. Eph. 4. Col. 3. that it was to couer our nakednesse , whereof wee are ashamed ; this metaphor doth most fitly agree vnto Christ the onely couer of all our sinnes and blemishes . In this sense , they defile not their garments which flie wickednesse , the staine and shame of a Christian profession ; and this I subscribe vnto , as the true sense . For though the body be sometime compared to a garment , yet the soule is neuer : and if the body only should be meant , here should be a iustification of single externall purity without the internall . Touching the whites here promised , Gorran . some vnderstand it partly of a pure and good conscience here , and of the glory to come hereafter . Bullinger . Pareus . But for so much as the whitenesse of a good conscience is already enioyed , and it is here spoken of whites yet to be giuen , I subscribe rather to them that vnderstand the glory to come , which is compared to the purest white , when some glimps hereof were in Christs garments at the time of his transfiguration . Matth. 7. In that he saith , they shall walke with mee in whites , note their familiarity with this great and glorious Lord to which they shall be receiued .

Quest. But how are they said to be worthy ?

Answ. Bullinger . To set forth their excellency aboue others for those graces which did shine in them , not for any merit which they had : For when any speech is vsed , wherein mans merit may come in question , the best are said to be vnprofitable seruants . He speaketh therefore as a Captaine giuing reward vnto his souldier , and saying , Thou art worthy ; which is spoken to incourage him , not to set him on to plead his merit , and to require it therfore . Wouldest thou then be made partaker of this grace ? keepe thy garments from defilement , flie whatsoeuer might disparage thy Christian profession in word or deed .

Quest. 4. Vers. 5. What is meant by the cloathing with white garments againe iterated to such as ouercome , and by the booke of life , out of which he promiseth not to blot their names ; and that he addeth , I will confesse his name before my Father and before his Angels ?

Answ. About this there is little difference , but Pareus doth most fully resolue all these doubts . Here are three things promised : First , to be cloathed with white raiment , which is againe iterated for the incouragement of all others , besides those few of Sardis before commended : and that this glory might be the more highly esteemed , hee sheweth , Secondly , that it shall be eternall , I will not blot his name out of the booke of life , that is , he shall liue thus glorified for euer : and to set it yet forth the more he addeth , Lastly , and I will confesse his name , &c. that is , this glory and bright shining shall bee accompanied with the praise of the Iudge , declaring euery mans vertues and graces by name ; which is no small accession of honor , especially being done before God , and the assembly of all the holy Angels . So that here is but one & the same reward before propounded , answerable to the vertue in some of Sardis commended , but further amplified for the excellency thereof . Touching the booke of life , The Booke of life . and blotting out of it , reade at large in my second part , Text. 20. Rom. 9.3 .

The sixt Epistle . THe sixt Epistle is to the Church of Philadelphia in seuen verses , viz. 7 , 8 , 9 , 10 , 11 , 12 , 13 , being altogether commendatory and consolatory against the pretended Iews : the reward promised , is to be a pillar in the Temple of God , and to haue the Name of God , of the City of God , and of Christ Iesus written vpon him .

Quest. 1. What is meant by this description of Christ , Vers. 7. Hee which is holy , hee which is true , he which hath the key of Dauid , he which openeth , &c. and why is he thus propounded to this Church ?

Answ. This description is taken out of the first Chapter , though not word for word , yet in effect being the same which was there reuealed ; his pure white head set forth his holinesse and purity , vers. 14. He is said to be a faithfull witnesse , and therefore hee which is true , vers. 5. and to haue the key of hell and of death , which differeth not much from this of hauing the keyes of Dauid , vers . 18. There is no difficulty in the two first epithets , but in that hee is said to haue the key of Dauid , &c. some vnderstand the key of knowledge , which is ascribed vnto Dauid , as a singular Prophet , Ric. de Sancto victore , Rup●rtus , &c. who had the knowledge of all points of diuine learning , as appeareth in the Psalmes ; wherefore it is called Dauids key , for the Prophets key , hee being named for them all . This howsoeuer it may seeme to haue some ground , because our Lord speaketh elsewhere of the key of knowledge : Matth. 23. yet because it is called Dauids key , to whom singularly so much knowledge is no where ascribed , but rather to Salomon , and because the words following of opening and shutting doe not agree to knowledge , it cannot be receiued as the true sense . Beda . Bullenger . Pareus . Brightman . Others therefore by the key of Dauid vnderstand , the power of a King , such as Dauid was ; and to set forth the same Kingly office in Christ , hee is often called by the name of Dauid , the words seeme to be borrowed from Es. 22.22 . which place maketh it plaine for power and authority , subiecting all things . For thus the Lord Iesus ruleth ouer all , receiuing into grace , and so to glory whom he pleaseth , neither can all the Deuils in hell hinder him , and shutting out whom hee will , and to such none can giue entrance . And as he hath the keyes , so he giueth them to his ministers , not to haue his power , but to become his instruments to declare who are admitted , and who are shut out of the kingdome of heauen , and to receiue by baptisme into the Church all the faithfull , and to shut out by excommunication the obstinate sinners , when he saith , To you I giue the keyes of the kingdome of heauen , &c. Wouldest thou then not haue the kingdome of heauen shut against thee , but opened vnto thee ? seeke it of Christ , who onely openeth and shutteth , and thou shalt not need to regard the Pope , who taketh vpon him to be the keeper of this key : for if hee or any minister of God shut out such as to whom Christ openeth , or contrariwise , he shall bee iudged as a vsurper , but the godly are no whit the more shut out hereby . There are other expositions of this key , some vnderstanding it of Christ himselfe , who as hee is sometimes said to be the doore , so here the key : some of Christs Crosse , and some of repentance : but for so much as I doe fully rest in the second exposition , I omit to examine these .

Touching this title particularly directed to Philadelphia , the contents of the Epistle ( an open doore being therein mentioned ) make the reason hereof so plaine , that I shall not need to speake further of it . He putteth them hereby in minde , that that beginning of publishing the Gospel , and opening the secrets thereof amongst them was by his power , neither should any euer bee able to put it downe againe . That when they should consider their owne small strength , and the power of their aduersaries persecuting the Gospell , they might not despaire of the proceedings thereof , but confidently expect the continuance of it to the end of the world .

Quest. 2. Whether was this Church of Philadelphia without all fault , Vers. 8. because here is no reproofe , but altogether commendations , and what Church at this day may most fitly bee compared vnto it ?

Answ. To the first , Bullinger answereth well , that a right and sound faith doth couer ouer and hide all infirmities in manners , without which it is not to be doubted , but this Church was , yet not taxed , because not imputed : for there is no condemnation to those that are in Christ Iesus . The word Philadelphia signifieth brotherly loue , the situation of this towne was neere the sea in the countrey of the Lydians , and much subiect to earthquakes , but the Christians there were stedfast in the true faith .

Touching other Churches in these latter dayes hereby set forth , one constantly holdeth , Brightman . that by this Church is figured out the most reformed Churches of France , Scotland , Belgia , Heluetia , Geneua , &c. which haue but a little strength , and are full of brotherly loue . But on the contrary side , Viegas . another giueth vas an him of the society of the Iesuites figured out here , and alleageth to this purpose , a prophecy of Ioachim Abbas , who liued about ann. 1200. who saith , Ioachim Abbac de Philadelphia . The Church must conceiue a certaine new spirituall vnderstanding , or else an off-spring spirituall aboue others , that is , the very order which Iesus doth designe , which order indeed amiable and famous aboue others that went before it , shall be initiated in the sixt time , &c. For the first ; I haue already shewed my reasons why I doe not embrace it , where I spake generally of these seuen Churches : for the second , it is a wonder that the Iesuites so generally iustly hated of all the world , should dote so much in the conceit of their owne excellency , as to intimate a conceit of any such honour belonging to them , seeing the faith which they stand for , it a new , corrupt and erroneous faith ; and the meanes which they vse to propagate it , are farre differing from the maners of a Philadelphia , that being all loue , they all cruelty and bloud-shed , and the greatest incendiaries of kingdomes , that euer were . As for the authority produced , these words might as well bee vttered by the spirit of errour to make such an abominable order the more venerable , as that grosse errour about the Trinity was maintained by him in his booke against Peter Lombard , wherein he denyed that the essence of the Trinity is one , and was therefore condemned by their owne Lateran Councell . There is a third opinion followed by most , that neither this , nor any other of these Churches are typicall , but onely in them all others of like quality are instructed , admonished and incouraged , and so in Philadelphia I thinke most properly the reformed Churches of all countreys are spoken vnto : for here a doore to vtter the truth , and to vindicate it from Popish errors is opened , and though now , thanks be to God , our strength be not contemptible , yet in the beginning & for diuers yeeres it was but little , when the Albingenses , and Waldenses , and Wicklife in England , and Iohn Husse and Ierom of Prague in Bohemia , and afterwards Luther in Germany , had this doore opened vnto them . This time was so long , being about foure hundred yeeres , that things being weighed with humane reason , it might well bee expected when it should haue beene shut againe and neuer more bee opened , and therefore needfull was that comfort , that none should be able to shut it . To make a separation amongst these Churches for outward things , as Brightman doth , ( the faith of them all being so consenting , as appeareth by the harmony of our confessions ) so as that Sardis should figure out the German Churches following Luther , Philadelphia the Geneuan , &c. following Zwinglius , Laodicea the English being more Pontificall , this separation I say of those , who doe all constantly stand against the corruptions of Popery , is vncharitable and improbable . If wee should goe about to parallel Churches of after times with these seuen , the Church of Rome doth rather seeme to be a fit parallel to Sardis , and some Iuke-warme state yet for to come to Laodicea , when Popery being put down , the fire of feruency in standing for the truth shall goe out for want of stirring by contentions : for whatsoeuer the indifferency of some particular persons amongst vs is , yet our State ( thankes be to God ) is feruent for the maintenance of the truth , and against Popery , as our Parliament lawes doe declare . As for the other foure Churches , I mislike not in some respects to parallel the Primitiue Church with Ephesus & Smyrna with that in the Arrians times , according to Forbs , and Brightman . But for Pergamus and Thyatira , they seeme to set forth none other but the Church of Rome considered with her Prophets , and Prophetesses , the head of them being Popes Negromancers with their lying signes ; and among them , that infamous woman for whoredome , Ioane by name , which called her selfe Iohn , and is knowne to haue sitten in that Chaire . For I cannot see how any can be more fitly compared to Balaam in Pergamus , and to Iezabel in Thyatira , than these .

Quest. 3. Who are they which call themselues Iewes but are not , Vers. 9. that shall be brought downe to worship before Philadelphias feet ?

Answ. For answer to this , see Chap. 2. vers . 9. Onely wee may adde thus much further here , that for so much as the reformed Protestant Churchesd are figured out by Philadelphia , the Papists which are the greatest enemeis vnto them , may truly be said to be figured out by these Iewes . For as they gloried in the name of Iewes , and in the antiquity of their legall seruice and worship , and sought to bring Christians into contempt for the nouelty of their religion , branding them with most ignominious names ; so the Papists glory in the name of Catholikes , and beare themselues vpon the antiquity of their religion , disgracing what they can , both by railing speeches , and by the imputation of nouelty , the true reformed religion . And as the Iews were the most infest enemies of Christ of all others , so the Papists of the truth , & consequently of Christ , thus approuing their Pope to be that Antichrist , and their Church that Babel which shall be brought downe in Gods good time before the now despised Protestants , as the Iewes before Philadelphia . That Babel which is afterwards shewed to be fallen , is Rome , and Popish Rome ( God willing ) shall bee proued in the proper place by inuincible reasons , Chap. 17. and 18.

Quest. 4. What is meant by the houre of temptation which shall come vpon all the world , and in what sense is it promised , Vers. 10. that Philadelphia shall be deliuered here-from ?

Answ. It is agreed by all , that this houre of temptation , was the time of persecution by the heathen Emperours , from which no countrey was free . But by some more restrainedly , Brightman . the persecution of Traian ; I hold it to bee spoken generally of all the time of persecution , against euery part of which they had need of comfort and support . Bullinger . One saith , that it may be vnderstood either of the danger by heretickes through their corrupt doctrine , or by persecutors . I preferre still the first of persecution , but there can be no errour in this . All the time of persecution is called but an houre , to shew the shortnesse of it , being compared to the time of ioy afterwards in heauen . And it is called temptation or triall , to shew that they needed not to feare it , as a meanes to destroy them , for they should onely bee tried , and so bettered , as gold that is tried in a furnace and then taken out againe . It is said to come vpon all the world , because in all countreys , none that professe the Christian religion escaping : for all that will liue godly , must suffer persecution .

Touching this Church in particular , it is not to be thought that it should bee altogether exempt , but supported with patience to endure ; so that their faith should not be hereby shaken , or any grace impaired , as must needs bee through the terriblenesse of persecution , if the Lord did not deliuer therefrom . And all these comforts belong to euery one that cleaueth to Gods word , resoluing to endure any thing , rather than to be beaten from it : his sufferings shall be but an houre , to his triall and bettering , and his soule shall bee safe from all euill that might accrue vnto it thereby .

Quest. 5. Vers. 11. What is meant by saying , that no man may take thy crowne ? Can any that are elected to the crowne of heauenly glory miscarry and lose it ?

Answ. Some vnderstanding these words of the glory to come , inferre the vncertainty of saluation , because euen the Angell of this Church so highly commended is yet spoken to as in a possibilty of losing his Crowne , as Thomas Aquinas and other popish Writers . Pareus . Others that maintaine a certainty of saluation trouble themselues much about the resoluing of this doubt , how there can be any certainty of any mans saluation if he may lose his Crowne , and another not appointed to it may get it ? But they resolue it , by saying that this is spoken for excitation only , and because by such admonitions the Lord worketh perseuerance in the Elect. Others by this Crowne vnderstand nothing but the glory and praise of well-doing , Bullinger . Brightman . which would be lost and fall to another , if either hee should grow remisse or be corrupted by heresie after that hee had carried himselfe thus worthily : and to this I subscribe . For he that weareth a royall Diadem hath not more glory amongst men than the vertuous Christian before God ; true piety is a Crowne vpon the head of him that is endued therewith .

Quest. 6. What is meant by this , Vers. 12. I will make him a Pillar in the Temple of my God , and hee shall not goe out any more , and I will write vpon him the name of my God , &c. and why is the reward thus set forth to this Church ?

Answ. Some thinke that it is alluded to the custome of the Romans , Bullinger . Pareus . who were wont to set vp Pillars to the honour of famous Conquerours , inscribing their names and noble acts . But it is to be noted , that he doth not say I will set him vp a Pillar , but I will make him a Pillar , and therefore the very same Authors after that allusion mentioned , preferre another exposition , taking this to be an allusion to the Pillars set vp in the Temple by Salomon , 1 King . 7.15 . For as they were an ornament to the Temple , so the great lustre and glory which these should haue in Heauen is hereby set forth . Some apply this to the present state of the faithfull in this world , who are set fast as those Pillars , or of whom some are most eminent as Pillars , for so Peter , Gal. 2.9 . Iames and Iohn are said to haue beene Pillars , 1 Tim. 3 15. and the Church it selfe is called The ground and Pillar of truth . And as those Pillars , so they are firme by faith , Richard . de Sancto Victore . strait by equity , erected by intention , and lofty by contemplation . But seeing the rewards promised in this life went before , being plainly distinguisht from the reward here set forth which is to come , I consent with those that vnderstand by the Temple of God , Heauen ; and by the Pillar , eminency of glory there . Brightman . And because those Pillars of the Temple were carried away by Nebuchadnezzar , that this estate might appeare to be more firmely and vnmoueably setled , it is added , He shall not goe out any more . For the names which hee saith he will write vpon him , The seuenth Epistle to Laodicea . Chap. 3.14 . herein the allusion is still continued : for Salomon wrote vpon those Pillars certaine names , vpon the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall establish , and vpon the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it is strength : so for the greater glory of this Pillar Gods Name shall bee inscribed , because hee is the childe of God ; new Ierusalems name , because hee is a Citizen thereof ; and Christs new name , that is , Iesus Christ risen from the dead and set at the right hand of God , because hee is of the number of his redeemed ones . For the other question , why to this Church the reward is thus propounded , I finde nothing amongst Expositers , but the reason I take it is plaine , because they were a long time of little strength , and much wronged and disgraced : but they should bee strengthened as a brazen Pillar , and honoured with the highest titles conferred by the Iudge of the whole world . Let this then comfort euery ones heart that mourneth in Zion for the tyranny , oppressions , and opprobries of persecutors , they shall be set as Pillars , &c.

And to the Angell of the Church of Laodicea write , These things saith the AMEN , Chap 3. Ver. 14 that witnesse , that faithfull one and true , the beginning of the creature of God .

This Epistle doth consist altogether of reprehension and admonition for luke-warmnesse , hauing nothing of commendation in it , as the Epistle before going was altogether commendatory , and in no part reprehensory . This Laodicea was the chiefe City of Caria , according to Strabo and Pliny , built by Antiochus Theas , and named from Laodice , the name of his Queene , signifying the Prince of people , giuing Lawes vnto them .

Quest. 1. Why is the Lord thus set forth to this Church , and whence are these titles taken , and what is meant by them ?

Answ. These titles are taken from Chap. 1.5 . where hee is called The faithfull witnesse , and vers. 18. Amen , and generally in all passages , the beginning and the end . How hee is said to be Amen , Saint Paul teacheth , 2 Cor. 1.19 , 20. saying , For the promises of God are in him yea , and in him Amen , because whatsoeuer he saith is true and certaine , for which cause that witnesse and that faithfull one is added . The Arrian layeth hold vpon this , that he is called the beginning of the creature , to proue Christ to be but a meere man : but the words doe not imply this , for he is the beginning and the end , that is , eternall , both ex parte ante , and ex parte post , all creatures had their beginning in him , Bullinger . seeing he made them all . The beginning of the creature then doth not argue a creature , though Bullinger vnderstandeth it thus of his humanity , Brightman . Pareus . but the greatest power by which the creature hath the beginning according to others , who say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be vnderstood of principality , but for so much as often before it is so vsed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that it must necessarily be taken for the beginning , I expound it thus only . Now to this Church the Lord doth thus set forth himselfe that it might be warned to repent , seeing all the taxations here are true , and whatsoeuer she pretended of being rich , &c. yet she was certainly poore and naked , and if she would bethinke her selfe to be better furnished , she might well come to him for gold and cloathing or any thing , because he was the beginning of the creature , all things haue their being from him , and therefore of him store of all spirituall furniture is to be had . My Authors adapt it vnto power , because of Christs power to spue them out . Brightman . Brightman refers it to the accomplishment of Gods blessings promised to godlinesse in outward things , for which he saith , that he is faithfull . We learne from hence to submit when we are taxed from the Lord , and acknowledge our vilenesse indeed , and to seeke from him a supply of all spirituall necessaries , who is the beginning of the diuine creation , in whom all are new creatures , their deformity being put away .

Quest. 2. I would that thou wert either cold or hot . Vers. 15. What is meant by cold and hot , and how is the cold preferred before the luke-warme ?

Answ. Some by cold vnderstand such as being sinners , haue a sense of sorrow for their sinnes ; by hot , such as haue ioy in Gods saluation ; by luke-warme , Greg. lib. 34. Mor. c. 2. such as are well enough pleased in their sinfull estate , as not being so great sinners , but bearing themselues vpon their outward workes . Others by cold , vnderstand such as are altogether vnconuerted , Tho. Aquin. Qu. 3. de malo . Ambros●ser . 118. Richard . de Sancto victore , &c. and so enemies to the truth ; by hot , such as are zealous for the truth ; by luke-warme , such as by outward profession are for the truth , but in their liues and doings as sinfull as the cold , and hereunto all our new Writers agree . And this is the most probable , for there is more possibility of the conuersion of a Iew or Pagan , than of him , who hauing receiued the truth , is without all power of it in his life , and the condemnation of the one shall be easier than of the other , as is declared , Ezech. 16. Heb. 10.2 Pet. 2. Matth. 11. &c. God doth not therefore wish that men were cold , as taking any pleasure in it , but comparatiuely , that such Christians as haue no zeale to follow and liue according to the religion by them professed , might learne to acknowledge their dangerous estate , they are worse than Infidels , than enemies of the truth that were neuer inlightened .

Quest. 3. Vers. 13. I counsell thee to buy of me gold tried in the fire &c. What is meant here by Gold and Garments and Eye-salue , and wherefore are they bidden to buy it of him , and when as there were foure things complained of , he aduiseth but against three ; there was Pouerty , Nakednesse , Blindnesse and Misery ; here Gold , Garments , and Eye-salue ?

Answ. Some by God vnderstand Charity , by white Garments good workes , Beda . Richard . de Sancto Victore . Rupertus . Bullinger . Pareus . by Eye-salue spirituall ill umination ; and because the want of these three make a mans case miserable , therefore these onely are mentioned , as which being obtained his misery ceaseth . Others by Gold vnderstand the Word of God receiued by faith , because it is compared vnto Gold tried seuen times in the fire , Psal. 12. and by white Garments the righteousnesse of Christ put on by faith . Primas . Gregor. l. 4. Moral . c. 34. Others by Gold vnderstand wisdome , and by fire charity , so that gold tried in the fire or fired , is wisdome ioyned with charity . For mine owne part , I am not satisfied with any of these expositions , vnlesse by charity we vnderstand the substance of grace , diffused so in the heart , as that it is truly addicted to all holy obedience , and by good workes and vnblamable life , like to that of Zachary and Elizabeth : and as for the Eye-salue , all are agreed that it is spirituall illumination , whereby a man seeth the excellency of these things , and the vanity of temporall , being therefore taken vp in his meditations and affections with the one and contemning the other . And thus this passage will most fitly agree to this Church , for that being Christian only in profession , but wanting all zeale and care of a conuersation sutable , it is said to be poore , naked , and blinde , poore through the want of soundnesse of Religion within , naked and so deformed through heathen-like conditions and worldly manners , blind through an ouer-esteeming of the vaine and transient things of this world , and a sleighting of heauenly things . Wherefore if soundnesse of Religion within be gotten , and an vnblameable carriage without , and spirituall light of vnderstanding , there will bee a full deliuerance from all this misery . And soundnesse within may well be set forth by the purest gold , because as that is most precious of all metals , so this of all graces , being the very oile in the Lampe , Mat. 25. 1 Cor. 13. and the charity , without which all is vaine , and therefore some are said to be vessels of gold , 2 Tim. 2.20 . As for white garments , it hath beene already shewed vpon vers. 5. that they doe rightly set forth an in-offensiue life , seeing the scandalous are blacke spots and blots . For the Word of God and Christs righteousnesse applyed by faith , I cannot see how they can so fitly be brought in here , seeing this Church is not charged to haue left the Word and expecting to be iustified by faith , as no Hypocrites doe , but onely faulted in remisnesse . Buying here is nothing but getting by prayer and spirituall endeuours , not for any price giuen by vs , as is expressed by the Prophet saying , Esay . 55.1 . Come buy wine and milke without money , as all Expositors consent . Wouldst thou not therefore be miserable ? get soundnesse at the heart , and rest not in holy shewes with Hypocrites , get white cloathing of a spotlesse conuersation , and to be lifted vp in thy heart to things aboue , that thou maist bee drawne after them , and grow into a contempt of the base things that are here below . That which is added , I chasten those whom I loue , is spoken as a reason of the sharpe reprehension before-going , that they might not despaire , but be drawn to embrace his counsell , how bitter soeuer he might seeme to be against them , because it is spoken in loue . And it seemeth that this admonition had some good effect to cause this Church to repent , Euseb. Eccl. hist. lib. 4. cap. 26. lib. 7. cap 28. for Eusebius praiseth the Church of Laodicea in his time , and particulatizeth some excellent Bishops there who stood zealously for the truth .

Quest. 4. Behold , I stand at the doore and knocke , Vers. 20. if any man heare my voice and open the doere , I will come in and sup with him , &c. What is this standing at the doore and knocking ? is it in mans power to open , and what is meant by this Supper ?

Answ. Christ is said to knocke partly by preaching the Law and threatning , Pareus . partly by preaching the Gospell and comforting , partly by afflictions , and partly by inspiring good motions and inlightning the vnderstanding . He standeth at the doore , to shew his perseuerant going on in thus knocking at the doore of the heart , though yet shut against him .

Touching that saying , If any man open , this doth not argue a power in man to open if he will , for the opening of the heart is ascribed vnto the Lord , Act. 16.14 . He opened the heart of Lydia , and the whole worke and euery part of our conuersion is from the Lord , Ezech. 36.26 . Ioh. 6.44 . 2 Cor. 3.5 , &c. But man is thus spoken vnto , Aug. de cor. & grat . c. 3. O homo in praeceptione cognosce , quid debes habere : in correptione cognosce , te tuo vitto non habere : in oratione cognosce vnde accipias quod vis habere . and Ezech. 18. Turne ye , make you a new heart and a new spirit , that he might know what he ought to doe , hee is reproued for not doing so , that hee might know it to bee through his owne default , and directed to pray to God that he may be able to doe so , that he might know from whence he hath the power to doe so , as Augustine hath excellently set it forth . Viegas a Iesuite , vpon this place acknowledgeth , that man hath no power to open-without Gods grace preuenting , intimated in that he saith , I stand at the doore and knocke , by his knocking then we are awakened to open . The Lord commeth first with his grace vnto the will inabling it , then the will coworking with grace openeth in some , in others not , who being thus inabled can but will not . For this cause he saith , If any man will open , implying that it is in his power not to open . To the same effect Bellarmine , lib. 1. de grat . & lib. arbit. cap. 11. and the Councell of Trent , Ses . 6. Can. 5. cap. 4. But the truth is , whosoeuer is excited by Gods knocking , doth open vnto him , he being made willing by vertue of the same knocke , whose will before was dead to euery good motion . For in the worke of grace a man is not moued as a blocke or a stone , but as a liuing thing that goeth vpon the owne legs , so he by his will openeth to the Lord when hee hath once put life into it . And this viuifying of the will stirreth it so effectually to open as that it cannot but open , seeing as motion alwaies followeth life , so opening followeth the life of the free will . Doth not a man then open ? hee is vndoubtedly dead still : is hee quickned ? then hee doth vndoubtedly open . So that they seeme plainly to me to speake contradictions , that say God by his knocke inclineth the will , from whence floweth this act of opening as a proper act of life , and yet the will thus inclined may resist against God and keepe the doore shut still , which argueth death in the will . For no man is so much his owne enemy , as not to flie from a deadly danger , hauing sense to perceiue it , and legs to carry him away , and a passage open , the instinct of nature conseruatiue of it selfe putteth him on that he cannot but flie : in like manner , when grace commeth , there being life , and legs , and liberty , and sense of the most deadly danger of all , the same grace will not suffer , but as an instinct preuaile to make a man hasten from this danger in keeping the Lord out , and let him in without delay . As for this , If any man open , from a supposition to a simple position , the consequence is not good ; If any man open , therefore some will not open when their doores are knockt at , it followeth no more , than ( as if a man should come to a prison full of malefactors lying in great misery , expecting euery day to be cut off , and say , I haue obtained liberty for you all to depart if any man will depart ) it would follow that some would not depart and escape from this misery . As for that saying , Mat. 23. How oft would I haue gathered you together , and ye would not ? it doth imply no more , but that they had meanes to bee gathered together , but through their owne corruption they preuailed not amongst them . Moreouer , by these complaints and instigations to turne , the Lord is wont to worke a turning in such as shall bee saued . Lastly , the Lord promiseth , If any man open , that hee will come in and sup with him , &c. This opening is by beleeuing , hee commeth in by making him his habitation : for the beleeuer is Gods Temple , and this is more than if Christ had come in person to our houses , according to that of Augustine , Aug. ser. 144. de Temp. plus est habere Christum in corde quàm in domo , quia cor nostrum interius est nobis , quàm domus nostra . Pareus . Bullinger , &c. It is more to haue Christ in our heart than in our house , because our heart is more inward to vs than our house .

He suppeth with vs when he is delighted with those good things that are wrought in vs , for these are meat and drinke vnto him , seeing hee taketh pleasure in them as men doe in their meat and drinke , and we sup with him by being made partakers of those ioyes and spirituall comforts that are in beleeuing ; and finally sit downe at his Table in the Kingdome of Heauen . Or else by this phrase nothing else is meant , but the neare familiarity to which the faithfull are admitted with Christ , euen as louing friends that vse to sup one with another . And the word Supper is rather vsed than dinner , because then is most time commonly for friends to tarry by it and recreate themselues in the society of one another .

Quest. 5. He that ouercommeth , Vers. 21. I will giue to him to sit with me in my Throne , as I haue ouercome , &c. What is meant by this Throne of Christ , and why is this promised to such as ouercome in this Church ?

Answ. This Throne , as all agree , is a participation of Christs kingly glory which they shall haue , euen as he is made partaker of this glory with the Father in his humane nature . He doth promise it , who sometime said that it was not his to giue : Mat. 20. for that was spoken in respect of his iustice , by which he could not for fauour or affection giue the chiefe places to them , but as any were most excellent , as I haue vpon that place shewed out of Chrysostome . Bullinger . One ascribeth that to his humanity , this to his diuinity . And this is mentioned specially , according to his owne example to this luke-warme Church , that they might not thinke by their coole going on to come to eternall felicity with Christ , for he himselfe attained not vnto it , but by labour and striuing with all earnestnesse , in that hee is said first to haue ouercome , which argueth thus much .

CHAP. IIII.

IN this and the fifth Chapter , the Lord being about to reueale things to come vnto Iohn to the end of the world , taketh him vp into Heauen in the Spirit , because from hence only can the knowledge of these things bee attained ; vpon earth it is knowne what is past and present , but not what is to come , no not by Astrologians , or Sooth sayers , or idols , wherein Deuils spake . For let them tell what shall come , and say they are gods , as speaketh the Prophet Esay . Here is first declared , in what great state and maiesty the God of heauen reigneth , and the Lambe of God the Lord Iesus Christ .

Quest. 1. Who was it that sate vpon the throne , Vers. 3. and why is he like vnto a Iasper and Sardin stone , and what meaneth the rainebow about the throne like to an Emrald ?

Answ. It is agreed by all , that hee which sate vpon the throne was God the King of all , but for the likenesse here mentioned there is great difference . Some considering the colour of the Iasper to be greene , of the Sardin to be red , Ioachim . Forbs . Brightman . and of the Emrald to be a pleasant bright green , will haue the holy Trinity here set forth ; the Father , in whom all haue their being and growth , by the Iasper ; the Sonne , who was all red by that bloudy death which he suffered for our sinnes , by the Sardin ; the Spirit , who is the comforter , by the Emrald . This doth not so well agree , because so the Spirit should not be one with the Father and the Sonne , as the rainebow round about the throne and he that sitteth in the throne are notall one .

Others will haue the two natures of Christ set forth here , the diuine by the Iasper , and the humane by the Sardin , Ambros . Am●ber . Pareus . and the grace and mercy of God towards man in him by the rainebow , which was first appointed for a signe hereof : but against this , maketh that which followeth of the Lambe , Cha. 5. for if he were in the same vision sitting vpon a throne in this similitude , he could not bee at the same time in the similitude of a Lambe also .

Others will haue the Father and Sonne set forth by these two precious stones , Bullinger . and the holy Ghost by the thunder and lightnings proceeding out of the throne : but for so much as these are things of terrour , and the Spirit the comforter , wee cannot vnderstand it thus .

Others will haue the deluge of water set forth by the Iasper , and the fire of the last iudgement by the Sardin , Tyconius . Beda . Primasius . Rupertus . and the interim of peace and grace between these times by the Rainebow : but how the greene Iasper should set forth water I cannot see , nor why the Lord should carry a similitude whereby these things may be expressed , seeing in heauen he appeareth as he is in himselfe most , and not so much as he is in his works and iudgements .

Lastly , not to reckon vp all the expositions , but these which may seeme most probable ; Pareus followeth this ▪ though he defendeth that of the Son of God also . some vnderstand by these precious stones , the excellency of God , both in respect of his glory and that singular vertue that is in him , which nothing can more fitly expresse than precious stones , for colour and appearance admirable , & no lesse admirable in vertue and operation . Viegas . And more particularly they may well set forth his mercy , by which all things liue , and are in their vigour greene and flourishing ; and his iustice , through which hee becommeth fiery red in his anger against sinne . Confer . Ezech. 1.27.28 . The life of all vegetable things is declared by greene , and life of sensitiue things by red , arising from bloud ; it may be that God is here shewed to be the Author of all life . Vers. 4. Tyconius . Beda . Primasius . Bullinger . The rainebow like an Emrald is the reflexion of these colours , further declaring the brightnesse of his glory , and is a setled signe of peace to all the inhabitants of heauen , who shall neuer bee cast out any more , as the ambitious Angels sometime were : so that it is good being there , and great reason there is why our hearts should bee alwayes thitherward , that we might behold this glory , and be out of that mutable condition wherein we now stand .

Quest. 2. And round about the throne there were foure & twenty thrones , and foure and twenty Elders , &c. Who were these Elders sitting vpon thrones round about ?

Answ. Some vnderstand the twelue Patriarkes and Apostles , as Fox and Pareus relate ; some the whole Church represented by them , seeing the Church vnder the old Testament sprang from the Patriarkes , and the Church vnder the new from the Apostles , and the Church now is twice as great , as of old when it was in twelue Tribes , and therefore this number is well doubled : Fox . some vnderstand nothing but a shew of the dependancy and subiection of all principalities vpon and vnto God , because they cast downe their crownes which they haue of gold : some the foure & twenty books of canonicall Scriptures in the old Testament . Grasserus . Lastly , some vnderstand the most excellent of those which haue beene set vp in the Church of God , Richard . de Sancto Victore . Rupertus . Pannonins . Ioacbimus . both vnder the old and new Testament , who sit now as Senatours about the great Emperour in heauen ; not that there are no more but iust thus many , but because a counsell amongst the Iewes did anciently consist of foure and twenty : this certaine number is put for an vncertain , as the Priests appointed also to serue in the Temple by course in the dayes of Dauid , were foure and twenty . And this is most probable , because to the twelue Apostles are promised twelue thrones , and so likewise without doubt all Apostolicall persons shall be likewise most highly aduanced in the kingdome of glory , being placed as Counsellers of State neerest about the King .

As for the other Expositions , first , it were a great wrong to others more worthy than many of them , to hold that they are not as neere vnto God as the twelue Patriarks .

Secondly , it were improper here to vnderstand the whole company of the Church triumphant , who are spoken of more particularly , Chap. 5. v. 13.

Thirdly , it doth not agree by Senatours appearing in heauen to set forth all Princes , whereof many shall neuer come there . And for that of the foure and twenty bookes , I cannot conceiue any ground for it at all .

Quest. 3. And out of the throne went thunders , Vers. 5. and lightnings , and voices . And seuen lamps of fire burning , &c. What is meant by these lightnings , thunders , and voices , and what are these lampes ?

Answ. I haue already shewed , that though these proceeded out of the throne , yet the holy Ghost cannot be meant hereby . Some obseruing three and three things mentioned here together , Forbs . Brightman . lightnings , thunders , and voices ; lamps , glassie sea , and beasts , thinke that hereby the seuerity and mercy of God are represented , of each of which there are three signes . Some by lightnings , Tyconius . Rupertus . Rechard . de Sancto Victore . vnderstand miracles done by these Elders to conuert the world ; by thunders , Sermons of Gods iudgements ; by voices , other more milde and moderate teachings . But if we looke backe to Ezech. 1.13 , 14. where the like vision is set forth , this lightning will appeare to be the flashing out of the fire from amongst the foure beasts , which are described immediatly after , for they are said to run and to returne like a flash of lightning : and the thunder the noise of their wings , and so are the voices : for vers. 24. the mouing of their wings is said to make a great noise , like many waters , & voyce of the Almighty , and the voyce of speech , &c. So that the glory and greatnesse of God is hereby more set forth , and how terrible he is , that all may doe reuerence before him : for thus his going forth is commonly described , Exod. 19. with thunder and lightning , Psal. 50. A fire before him , and a great tempest round about him . I cannot see how these things can be referred to miracles and preachings , the intention of this place being not to shew Iohn what was done vpon earth , for that he saw without being taken vp , but in what maiesty and terriblenesse God is in heauen reigning ouer this world , that all might stand in awe of him .

As for the seuen lamps burning before the throne , they are explained in the text to bee the seuen spirits of God , of which see before , Chap. 1.5 .

Quest. 4. Vers 6. And before the throne there was a sea of glasse like vnto Crystall . What is to be vnderstood by this sea ?

Answ. Some by the glassie sea vnderstand the word of God , which is mentioned next vnto the holy Ghost , because it is the outward meanes of sanctification , Ioachim . Forbs . Brightman . Grasser . as the spirit is the inward : for the word is often compared vnto water ; and is said to be glassie , because still and vntroubled ; and cleare as crystall , because it sheweth clearely those things which pertaine to saluation , and now more especially vnder the Gospell : whereas before , the Sea in the Temple made by Salomon , was brazen , that is , thicke and not so transparent . Some vnderstand this world , Bullinger . Pareus . Rupertus . Tyconius . Beda . Pannonius . Glossa ord. &c. which is as a glassie sea for fragility , and is transparent as glasse in the eyes of the Lord . Some vnderstand the Sacrament of Baptisme , wherewith wee are washed , that wee may enter into heauen , as the Priests washed themselues in the brazen sea , that they might proceed to their office in the Temple : and it is said to be glassie and cleare as crystall , because they which are rightly baptized are enlightened in spirituall things , they being now made cleare and euident vnto them : Heb. 6. Wherefore the Apostle speaking of the baptized , calleth them such as haue been once enlightned : & the Greek Fathers call Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Clem. Alex. lib. 1. paedag . c. 6. Greg. Nazian. Chrys. &c. For mine own part I am not satisfied in any of these expositions , for why should the word of God or baptisme be represented in heauen , where there is no further vse of either : And for this fraile world , it is so full of tempests , stormes , and darke clouds , as that a cleare still crystalline sea can no way agree vnto it . Moreouer , this same sea being againe mentioned , Chap. 15. the Saints in heauen triumphing for their victory , are said to stand vpon it being mingled with fire . If therfore amongst so many so learned , I might put in my poore coniecture , I thinke , that it is here alluded to the brazen sea in the Temple of Solomon : 1 King 7.23 . Exod. 30.18 . for as that was one part of the furniture of Gods house , wherein water for the Priests to wash withall was ; so in the highest Temple of God , which is heauen , there is a sea of pure water , as cleare as crystall glasse , to set forth how pure and cleane all things are which be there , no vncleane thing can approach before the throne of God , as is set forth more at large , Chap. 21. where also a riuer as cleare as crystall is said to proceed from the throne of God , Chap. 22.1 . And that glasse is not spoken of for the fragility , but for the clearenesse and transparency , is plaine , Chap. 21.18 . where the city of God is said to be of pure gold , transparent as glasse . Or else consider whether by this sea of glasse bee not meant that heauen which we call Coelum Crystallinum , which though it be betweene the throne of God and this world ; yet it hideth not , but rather as a perspectiue glasse maketh all things here more manifest : for this may well be called a sea , seeing at the creation waters were placed there as well as below , so that as ours is the earthly sea , so that is the Lords heauenly .

Quest. 5. And in the midst of the throne and round about , Vers. 6. foure animals full of eyes before and behinde , &c. What are these animals , translated beasts , and how are they both in the midst of the throne and round about it ?

Answ. They which by the sea vnderstand the word of God , expound these animals of the ministers of the word in the foure parts of the world , who are full of eyes , Brightman . Chitreus . to shew their vigilancy ; and haue six wings , to shew their readinesse ; and are like vnto a lion , calfe , man and eagle , because with the lion they are couragious , with the bullocke patient of labour , and with man intelligent , and with the eagle soaring aloft in heauenly meditations , and contemning this world . Now one is said to be like a Lion , another like a calfe , &c. not because some haue one of these vertues onely , but hauing all these , as is necessary , they excell more in one kinde than in another , and so are figured out accordingly ; or else more particularly , the holy Ghost would hereby expresse the diuers vertues of the holy ministery in diuers ages . In the first age they were bold as Lions , in preaching the Gospell , in the second age , they were slaughtered like oxen ; in the third , as a wise man they discerned the beast and the number of his name ; in the fourth they mount higher , and see more into heauenly mysteries and become more heauenly . These meditations are very plausible , but seeing the foure and twenty Elders doe rather set forth the principall ministers of God in all ages , I cannot see how these beasts being distinct things from them , and rather leaders in spirituall hymnes to the praise of God , should be the rest of the whole company of ministers , who are all doubtlesse , as the rest of the faithfull in their place inuested with white robes , and wearing crownes vpon their heads , and not in any different forme . Iren. lib. 3. c. 11. Ieron . in proem . in Matth. Aug. Lyra Grasser . Others vnderstand the foure Euangelists , ascribing to Matthew the face of a Lion , to Marke of a calfe , to Luke of a man , to Iohn of an eagle . Of this opinion though there bee graue Authors , yet vpon the same consideration it falleth to the ground also : to say nothing of the absurdity that would follow , that Iohn the spectatour of this should see himselfe thus represented to himselfe . Petrus Aureolus . Others vnderstand the foure Patriarkes of the Christian world , as of Ierusalem , Antioch , Alexandria , and of Constantinople , and bring their reasons of all , but not worth the naming or confuting . Ambros . lib. 3. de Virgin . Arethas . Others vnderstand the foure Cardinall vertues ; fortitude set forth in the Lion , iustice in the bullocke , because he laboureth for what he eateth ; temperance in the eagle , which eateth nought but what prey himselfe hath taken , though neuer so hungry ; and prudence in a man . Orig. Hom. 1. in Ezech. Rupertus . Ansbertus . Others vnderstand the foure faculties of the minde , as anger , concupiscence , reason , and conscience . Others vnderstand the foure degrees thorow which Christ passed , his incarnation set forth by a man , his passion by a bullocke , his resurrection by a lion , and his ascension by an eagle . Some vnderstand it onely as a representation of the homage done vnto God by all sorts of creatures , men , beasts , and birds . Lastly some , not to weary my selfe with more relations , Marlorat . Fulke . vnderstand the Seraphims , Esa. 6.1 . those Angelicall spirits which the Lord vseth in the gouernment of the world , vnder the figure of whom being full of eyes and wings , his prouidence extending euery whither , and his omniscience is declared . And to this I subscribe , both because the description doth so well agree , and the forme of praising God ; and that which is further set forth Ezech. 1. where they are called animals , as here , and haue such appearances , but onely that each one had these foure faces , whereas one here is said to haue one , and another another ; wherein there is no more difference , but that what was there represented ioyntly in each one , is here represented seuerally : viz. in what maiesty the Lord sitteth , his Chariot being drawne there , his Throne supported here , not onely by one kinde of creature , as is the manner of earthly Princes ; but by diuers , and those the chiefe made to agree together to doe seruice vnto him : declaring hereby , how in and about his throne , and in his kingdome there is a sweet harmony and consent , to the praise of his name amongst those that be of most different natures , as is further expressed , Esai . 11. And for their being in the midst of the throne , and round about , it is easily also resolued from this conferring of places : for in Ezech. 1.14 . They are said to runne and returne , and so they might well bee sometime in the midst and sometime about it . The maine exception against this exposition is , that Chap. 5.9 . they are brought in together with the Elders praising God for their Redemption by the bloud of Christ , and therefore it seemeth cannot bee Angelicall spirits . But to this it may easily bee answered ; that though the beasts are said to fall downe with the Elders , yet it doth not necessarily follow , that they ioyned with them in their new song ; nay rather by some circumstances it seemeth necessary to vnderstand that musicke and song to be made by the Elders only , both because they could handle viols , which the beasts could not , and the orderly performing of each ones part requireth , that as the foure beasts had before ascribed holinesse to the Lord , to which the Elders said Amen ; So now the Elders haue sung praise to the Lambe , they should ioyne and say Amen : neither are the beasts said to haue crownes , as they must haue to whom the singing of this song can agree : for they praise the Lambe , because by him they are made Kings and Priests vnto God : this the beasts cannot say , but onely the Elders , who weare the crownes of gold in token that they are Kings . As for those opinions of the vertues and affections of the minde , they being no subsistences of themselues as these beasts are , they doe easily fall to the ground . And for that about the mysteries of our Redemption , if any such thing had beene intended , the likenesse of a man should haue beene put first , then of a bullocke , &c.

CHAP. V.

A Representation of the Lords sitting in maiesty hauing been made in the former Chapter , here is shewed in what manner hee proceedeth to reueale the things to come . He holdeth a booke in his right hand written within a without , sealed with seuen seales , which when none could open , the Lord Iesus tooke and opened it , and vpon the opening of each seale there is some representation of that which should afterwards be done . What booke this was I thinke there needeth no great question to bee made , for the most reasonable coniecture is , that it was a booke containing the things herein reuealed , which were so many , as that they could not bee set downe without writing on both sides of each leafe , and not on one side onely , according to the ancient manner of writing : for to what end were the sealing , if it were written on the backe side , that it , on the couer of the booke : it is sealed with seuen seales , which none could loose , because it exceeded the power of any creature to declare them , onely the Lambe of God can doe it : neither vpon the opening of one can any declare the rest , but he must open each one in order that we may attaine to this vnderstanding . Others anciently haue expounded this Booke of the holy Scriptures containing the old Testament , which is the writing within , because more obscure ; and the new , which is the writing without , because the mysteries of saluation are herein more plainly reuealed : but this is altogether without ground here , for what should the Booke of the holy Scriptures doe now in the Lords hand , when hee was not about to explaine the mysteries thereof , but only to reueale things to come hitherto kept secret , so as the mysteries of holy Scriptures were not ? I passe ouer therefore the first fiue verses and come to the sixt .

Quest. 6. In the midst of the Throne and of the beasts and Elders stood a Lambe , &c. Vers. 6. Why doth a Lambe appeare after speech of a Lion that should open the seales , and why standing , and with seuen hornes and eyes ?

Answ. It is agreed by all that this is the Lord Iesus ; but why a Lambe appeared , after that one of the Elders had told Iohn of the Lion of the Tribe of Iudah , who had obtained power to open the Booke , I finde no reason rendred . It seemeth to me that he is called a Lion by one of the Elders , Gen. 49. Esa. 11. because by that name , and by the name of the root of Dauid hee was anciently prophesied of , and therefore most fit for one of elder times , being brought in speaking to tell of a Lion and of the root of Dauid , according to the Prophesies that then went of him : but when he appeareth to Iohn , it is most fit that hee should appeare as a Lambe , bearing a signe of being killed , because he was so lately crucified , and by the name of a Lambe he was spoken of by the Prophet of the new Testament , Iohn the Baptist . There are many reasons rendred why he was spoken of as a Lion and as a Lambe . He was called a Lion , first , Ioh. 1.29 . for his strength in ouercomming all his enemies ; secondly , for his principality , whereby he is King of all , as the Lion is of the beasts ; thirdly , for his courage , whereby hee feareth nothing but maketh all afraid of him ; fourthly , for his vnderstanding euen in his child-hood , as the Lion alone of all beasts that haue clawes , seeth as soone as he is whelped . And whereas it may seeme strange , that a Lion is spoken of for the opening of a Booke , for which such a creature is vnfit ; one resolueth it well , that sinne and the Deuill hindring from the sight of the mysteries of God , Brightman . a Lion of power to breake the force of these is fitly mentioned , because this hindrance being taken away , the seales that kept them fast in closed are as it were loosed . The root of Dauid he is called , according to Esay 53.2 . whereas he is said to be a branch out of the root , Esay 11.1 . because although he be but a branch , according to the flesh for so much as he came of Dauid , yet hee is a root according to his Diuinity , Rupertus . Pannonius . whereupon Dauid and all the godly are borne by faith partaking of his grace , as of sap comming from him , and consequently of saluation by him . He is called a Lambe , because he was offered vp in sacrifice for our sinnes , at what time , as a Lambe is dumbe and complaineth not , so he opened not his mouth . Orig. Hom. 24. in Num. He is in the midst of the Throne , because taken vp to the same glory with God in his humane nature , he standeth to set forth his resurrection . Hee hath seuen hornes to shew his kingly power , for hornes set forth strength and Kings , & seuen being a number of perfection , that he hath the power of all Kingdomes . Seuen eyes set forth the fulnesse of spirituall light comming from him , as all Expositors agree . If it shall seeme strange that Christ should appeare as a Lambe with seuen hornes to declare his kingly power , seeing the Lambe is a weake creature , and hath little strength in the hornes ; I answer , that it was necessary he being set forth as a Sacrifice for our sinnes , whereby they were taken away , being otherwise an obstacle to the perception of diuine mysteries , hornes in great number should be ascribed vnto him to declare his might yet remaining when hee had suffered , lest his enemies should contemne him as a weakling . And although two hornes , which Lambs vsually haue , were vnfit to set forth this , yet seuen hornes doe fitly set forth an extraordinary Lambe , mighty , beyond the nature of that beast . And the seuen eyes answer to the seuen Seales , so that he hath eyes enow to see what is vnder euery seale .

Note , that sinne hindreth from vnderstanding the mysteries of God , they must be first expiated , or else the Booke of God will still remaine sealed : it is in vaine to diue into the knowledge of these things for an vnregenerate person , that hath no part yet in the sacrifice of this Lambe , whereby only his sinnes may be done away .

Quest. 2. The Elders are said to haue Harpes , and golden Vials full of odours , which are the prayers of the Saints . What Saints prayers are meant here ? the Saints in Heauen haue no need to offer prayers for themselues , bee not these then our prayers , and if they be , is not here a ground to entreat them to further vs in our prayers , seeing they must needs know what we pray , otherwise they cannot offer the odours of our prayers ? And why doe they addresse themselues thus to celebrate the praises of the Lambe vpon the taking of this book to open it ?

Ans. The popish sort will haue their presenting of our prayers before God here vnderstood , or at the least the prayings of the Saints in Heauen for vs , which if it be so , then they are Mediators of intercession and to be sought vnto by vs . Our Writers on the other side will haue nothing else but the praises of the Lambe which follow in this Chapter vnderstood , because a thanksgiuing is a kinde of prayer . It is most cleare , that the prayers of Gods people vpon earth are not meant , because they are odours in the golden Vials of these glorified Elders , something proceeding from them and the ●est of the Saints in Heauen , euen as the incense offered by the Priests vnder the Law , was a sweet fume kindled by them that offered it . But whether they were properly prayers petitioning for something , or praises , it is a question . Forbs . Brightman . Some will haue this a representation of the Church vpon earth , singing and offering vp the sweet odours of prayer : but this cannot stand , because things in earth are brought in praising the Lambe afterwards . Neither can I see how the following praises should bee meant by the prayers of the Saints : for that was the song which they sung to their Harpes , from which the odours in their Vials are a distinct thing . It must needs then be yeelded , that Prayers are here properly to be vnderstood , and the prayers of these foure and twenty together , with all the rest of the Saints in Heauen for the Church vpon earth . And so it cannot be denied but that they intercede for vs : only their intercession is for vs all in generall , not knowing the particular case of any , seeing as the Prophet saith , Abraham knoweth vs not , Esa. 63.16 . Israel is ignorant of vs . And therefore to apply our selues to them in our praying , that we may be holpen by their mediation , as we are directed to doe vnto Christ , is absurd and superstitious , yea for so much as this honour belongeth to Christ only , it is from him derogatory , and so in a high degree impious . It is comfort enough to vs in respect of the Saints in Heauen , that they beare still an intire loue towards vs , and by soliciting the Lord for vs , seeke to further our happinesse , and that their prayers in this kinde are gratefull as odours , and so are all our owne godly prayers . Also comming out of golden Vials , that is , hearts purified and made precious by Faith . For their disposing of themselues to these praises after the taking of this sealed Booke to open , the reason is plaine , it is no small part of blessednesse to vnderstand the mysteries of God herein contained , this blessednesse wee cannot attaine vnto , but by the Lambe that hath died for vs , wherefore when the Booke of these mysteries commeth to the opening , there is great reason that the vertues of this Lambe should be thankfully commemorated . It is called a new song in respect of that in the former Chapter , there are the praises of the creation which was of old , here the praises of the redemption which was new .

Quest. 3. Vers. 9. And wee shall reigne on the earth . How shall the Saints reigne vpon earth , or how is it that being Kings in Heauen , they ioy in thinking vpon a future reigning here ?

Answ. Forbs . Brightman . Some vnderstanding all of the Church militant , say , That reigning vpon earth is nothing else but being in the Kingdom of grace whilst we liue here . Others vnderstanding it of the Saints in Heauen , Bullinger . Pareus . say , That the reigning vpon earth shal be , when at the last day the Iudge descending , they shall come together with him in great glory , and shall appeare to be the Kings and Priests of God with Christ , iudging this wicked world . Arethas . Mat. 5. Others againe vnderstand by earth , that new earth which is promised to the meeke , when it is said , Blessed are the meeke , for they shall inherit the earth . And vnto this as the most probable doe I subscribe , for there shall be a new Heauen and a new earth , Chap. 21.1 . and here shall the godly reigne in glory , not as the Chiliasts and Turkes hold liuing in earthly pleasures , for that is grosse , neither is it to be thought that such pleasure is affected by such as are heauenly and spirituall ; but after the consummation of all at the Day of Iudgement , the Saints shall reigne in another world , which in allusion to this consisting of Heauen and Earth , is called a new Heauen and a new Earth . Or else consider whether it may not be vnderstood of the vpper hand which the Christian Religion should get of all false religions , when Emperours and Kings should become Christian : for being all of one mysticall body , when the Christian Church getteth the principality , the Saints in Heauen may reioyce to foresee it , and say , We shall reigne vpon earth , that is , our company which belong vnto the Lambe , and admire and praise him as we doe . And it was no small comfort to know this then , when as all Empire and dominion was in the hands of heathen men and persecutors , it must needs cheare vp the heart greatly to vnderstand what power Religion should haue ouer the Thrones and Scepters of this world , and the ancient seruants of God may well be said to reigne vpon earth also , because their dictates and instructions are generally receiued and obeyed vpon earth .

Quest. 4. Vers. 13. And I heard euery creature in Heauen and in earth , vnder the earth and in the sea , and all in them saying , blessing and honour , &c. What are the creatures vnder the earth , and how doth euery thing speake the praises of God , when as all cannot speake ?

Answ. Ribera . The Papists will haue the soules in purgatory meant by those vnder the earth , some the Deuills who are compelled to giue glory to Christ . But the best exposition is of the creatures which dwell in subterranean places : for both they that are without and within the holes of the earth are called vpon to praise God , Psal. 148. and doe praise him and the Lord Iesus Christ in their kinde , by whom a restauration of the world is attained when the faithfull shall be glorified , as is declared , Rom. 8.21 . and for this cause they serue his prouidence , which is their praising of him . It is generally signified hereby what a consent there is amongst all things which are in expectation of benefit from Christ , in celebrating his praises that we may doe likewise .

CHAP. VI.

HEre is shewed how the Lambe beginneth to open the Seales in order , and what followeth vpon the opening of each of them , by such things as appeared future euents concerning the Church of God being emblematically set forth , & as the opening of euery Seale succeedeth one another , and after the Seales follow the Trumpets , Eullinger . Forbs . Brightman . Ly●a . Antonin . Ambros . lib. adulterinus . Fox . and after the Trumpets the Vials , so some will haue the euents hereby set forth to succeed one another in order in diuers ages to the end of the world . And some begin the computation from the beginning of the world , by the seuen Seales vnderstanding the seuen ages . Some from the foure Monarchies of the Assyrians , Medes and Persians , Grecians and Romans , which they will haue set forth by these foure horses which beginnings cannot stand , because Iohn is not taken vp to see things past , but to come , by which reason also that opinion reckoned vp by Andreas is confuted , expounding the first Seale of Christs Birth , Andreas ex Methodio . the second of his Baptisme , the third of his Miracles , the fourth of his Arraignment , the fift of his Buriall , the sixt of his Descent , &c. The rest which speake more probably , beginne the time at the Apostles going out to preach the Gospell in all nations , and so apply euery thing to some notable accident , as one happened after another from age to age . Yet because at the opening of the sixt Seale mention is so plainly made of the last day of Iudgement , as that it is but a wresting of the words to expound it any other way : and againe , at the sounding of the seuenth Trumpet it is so confidently affirmed that time was no more , chap. 11. and the time is said to be come of iudging the dead , vers. 18. which cannot be meant but of the day of Iudgement : and againe , Chap. 14. the Vintage is cut downe and the Wine-presse trodden : and againe , Chap. 20. the dead arise , and come to iudgement : I cannot see how that computing of all things in order to the end can stand , because the day of Iudgement , which is last of all , commeth so often in the way . There are therefore , that beginning the time at the propagation of the Gospell abroad in the world , make diuers periods in these visions , holding that within euery period most notable things which should happen to the end of the world are set forth , Parcus . in the first more obscurely , and in euery following period more plainly , and yet not alwaies the same , but if any thing of note hath beene omitted in the former , it is supplied in the periods following , neither is euery one so vniuersall as another ; for some set forth the estate of the Church persecuted by Tyrants , flourishing vnder Christian Emperours , persecuted by Antichrist & shaking off his yoke , as the vision of the seuen Seales , of the seuen Trumpets , of the woman with childe cloathed with the Sunne , and of the Angell binding the Dragon , being afterwards loosened againe : but some set forth that part of the estate of the Church only which was in Antichrists reigne and ouerthrow , as the seuen Vials and the vision of the great whore and her destruction . And vnto this , as being most without exception , doe I subscribe , the rather because S. Augustine long agoe gaue some light to this method saying , Aug. lib. 20. de Ciuit. Dei , c. 17. that here the same things are many waies repeated , that diuers things may seeme to be spoken , when as it may be found out that the same things are spoken diuers waies . Wherefore with these my Authors I distinguish this Booke from hence-forward to the end into six visions . First , of the seales , &c. to the end of the seuenth Chapter . Secondly , of the Trumpets , to the end of the eleuenth . Thirdly , of the woman in child-bed , &c. to the end of the fourteenth Chapter . Fourthly , of the seuen Vials , to the end of the sixteenth Chapter . Fiftly , of the whore of Babylon , to the end of the nineteenth Chapter . Sixtly , of the Angell binding Satan , &c. to the end of the Booke .

To beginne with the vision of these two Chapters .

Quest. 1. Behold a white horse , Vers. 2. and he that sate on him had a bow , &c. What is meant by this white horse , and by the red , and blacke , and pale horse , and why doth the first beast prepare to the beholding of this , the second to the second , &c. and why in speaking of the third is there a voice out of the Throne heard , Vers. 5. A measure of wheat for a penny , and three measures of barly for a penny , &c.

Petrus Aureolus Cardinalis . Blas . Viegas . Ans. There is great difference amongst Expositors here . Some will haue the Roman Emperours vnderstood at foure times : First , vnder Caius Caligula , in whose time the enemies of Christianity , the Iewes , were destroied , and Caius , though not purposely , was made the instrument . Secondly , vnder Nero Domitian , who first put out publike edicts for the persecuting of Christians . Thirdly , vnder Titus , whose Empire was a blacke time to the Iewes , suffering ( besides many other things ) much famine . Fourthly , vnder Domitianus , who moued the second persecution , and put Iohn into boiling lead . But all these things being past , and this vision tending to set forth things to come , this exposition cannot stand .

Primasius . Augustine . Haimo . Beda . Arethas . Others vnderstand by the first the going forth of the Gospell vnder Christs conduct , who with his spirituall arrowes pierceth mens hearts , and hath a Crowne to reward the faithfull withall ; by the second , oppositions of the truth stirred vp by the Deuill , as the rider of the red horse ; by the third , false Christians and hypocriticall , hauing a ballance onely for a colour , whom the Deuill also rideth ; by the fourth , persecutions to the death by the sword and wilde beasts , &c. But neither doth this agree , because killing one another vnder the second horse is expresly mentioned , and not opposing onely , and the exposition of the third is too generall concerning all times , whereas doubtlesse the intent here is to set downe the diuers condition of the Church in seuerall ages .

Bullenger . Forbs . Brightman . Aretius . Others vnderstand by the second horse wars , wherewith the world was punished for not receiuing the Gospell , when the Romans were so full of trouble ; by the third , famins , wherewith they were afterwards punished , as in the dayes of Seuerus , witnesse Tertull. in Apologet. who maketh mention both of a most grieuous famine , and of a strange ecclipse of the Sunne in Conuentu Vitcensi . By the fourth horse , plague and pestilence wherewith they were further punished , If by these three last horses iudgements were set forth vpon persecutors , how is it that the soules vnder the Altar complaine for want of reuenge ? this happened in the dayes of Gallus and Volusianus , for then a plague beginning at Aethiopia , ouerspread almost all the East and West , enduring fifteene yeeres , as Zonaras writeth , and Dionys. Alexandrinus in Epist. ad Fratres . But partly because according to this exposition , either the words following of the day of iudgement must bee forced , or the greatest space of time betwixt that pestilence and the end of the world will bee left vntouched , and partly because these punishments tooke not vp all , but some of those persecuting times : whereas if it may bee , such an exposition is requisite , as may agree to the whole tract of time from this Reuelation made vnto the end , therefore I cannot see how this may be receiued .

Richard . de Sancto victore . Io●chim . D. Chytreus . Aretius . Fulco . Franc. Lamb. Pareus . Collado . The most common receiued exposition is , that by the second horse is set forth the bloudy persecution ensuing the preaching of the Gospell , which went out conquering vpon the first horse , which persecution continued till Constantine . By the third horse which is blacke , is set forth the trouble which the Church suffered by Heretikes , such as Arrius , Macedonius , Nestorius , &c. with which trouble the Church was conflicting aboue two hundred yeres . And by the fourth horse which is pale , is set forth the trouble of the Church by corruption in religion , in the Papacy and Mahumetisme , destroying a world of people ; after all which , hell the reward of these disturbers of the peace of the Church followeth : for almost to this effect many Writers speake . And herein , as in the most sound exposition of these horses doe I rest ; for the horse being for warre , is fit to set forth either how religion hath preuailed , or how it hath beene in countered and hindered . I doe not so approue that Christ should bee the rider of the white horse , for hee standeth at this time as a Lambe opening the seales : but the Christian religion is the rider , and hath a crowne in token of victory : vpon the red horse rideth persecution red with bloud-shed ; and in that a sword is spoken of , it agreeth excellently to the prediction of our Sauiour Christ , I came not to send peace , but a sword . Vpon the blacke horse rideth Heresie , which though it were red through bloud-shed also , yet because the most dangerous thing herein was the obscuring of the truth by subtilty of argument , it is said to bee blacke . Vpon the pale horse rideth corruption in religion , said to bee pale like death , because that insensibly hereby is brought a deadnesse all ouer the world , all pure bloud of religion , which maketh fresh and ruddy , being wrought out by degrees , and when any begin to reuiue , as of late yeres ( thanks be to God ) there haue beene many , they haue beene presently destroyed in innumerable multitudes , so that it may well bee said , that the third part is thus consumed .

Touching the beasts in order stirring vp to attention , Brightman . I doe not thinke with some , that either the Apostles in the first age are set forth , or Iustin Martyr in the next , or Tertullian in the third , or Cyprian in the fourth ; but because a crowne suteth well with a Lion , a sword or knife with a calfe , a paire of scales with a man , and a multitude of dead carkasses with an eagle , to which it vsually resorteth : I thinke that it is said , the first beast like a Lion calleth to the first sight , and so the rest vnto the other : or perhaps there is no signification at all herein intended , but because these minister about God , first one , and then another acteth his cryer , vntill these foure seales be opened without respect vnto what was contained vnder each of them .

Lastly , touching the voice comming out from the midst of the beasts , it was , as my Authours agree , the Lambs voyce , as was most fit , for he giueth a charge as hauing authority , wine and oile hurt thou not : but what is meant hereby , and why this rider is set forth hauing ballances , and wheat is proclaimed at a peny a measure , and barley at a peny three measures , is a great question . They which vnderstand by the black horse , a famine wherewith the world was punished for infidelity , will haue these words to sound a great dearth of corne , but wine & oile , which are not of that necessity , they say , that the Lord in commanding to spare them , meaneth that they should not be altogether left destitute of all comforts : How this can any way stand I see not , for in a sore famine , as in the dayes of Ahab , nothing that groweth is spared : and truly me thinks , if a measure of the finest graine be to be bought for a peny , & of courser three measures , men should not be afraid of such a famine , though the measure be but enough to make foure loaues sufficient to keepe a man a day , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly expounded here , & the peny be as much as a man could yearne in a day , according to the parable , where it is said they receiued euery one a peny for the day . Matth. 20. 2 King . 7. By a like ▪ phrase plenty is promised elsewhere , a measure of fine floure for a shekell , &c. but that there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a measure of aboue halfe a bushell , at fifteene pence ; this of three pintes , at seuen pence halfe-peny of our money , which though it cannot be interpreted of plenty , yet neither can I by any meanes be perswaded that it is meant of famine ; which in reason , if it be threatned to terrifie , must needs bee a farre other manner of dearth , than can bee collected hence . Yet euen they that vnderstand this of heresie , expound it of a famine of hearing of the word of God , allegorically set forth vnder the termes of wheat and barley . For they say , that heresie commeth with ballances , pretending to weigh euery doctrine by the weight of truth ; but the Lord giueth warning , that true doctrine and good teachers shall then bee very scarce , yet the fundamentall points meant by the wine and oyle shall remaine vnshaken . And Pareus contendeth much to make Christ the rider of this black● horse , because heretikes pretend Christ , as being by him directed . For mine owne part , I am not satisfied with any of these expositions , and therefore desire a can did interpretation , if I shall put in my coniecture . I thinke then , that the voice in the midst of the foure beasts , is the voice of the cryer of this Captaine riding vpon the blacke horse ; for each horse commeth out from amidst the beasts , seeing the booke , at the opening whereof they all appeare , is held by the Lambe in the midst of the beasts , as was before shewed . That which he crieth , is neither plenty nor scarcity , but as hee maketh shew , that rideth by his ballances , a iust and equall price of these necessary graines , and because wine and oyle are not wont to be weighed in the ballance , men are secured , that they shall not bee herein wronged ; and these are mentioned as the chiefe commodities of those countreys , whereby the life is maintained , according to the Psalmist , Psal. 104. He giueth the staffe of bread , wine to make glad the heart of man , and oyle to make him a chearefull countenance . Now in all this it is alluded vnto the doctrine of truth , the hereticke professeth to teach nothing but what hee can approue for truth , being weighed by the ballance of holy Scriptures , and euen as in buying and selling , they are accounted honest dealers that sell a peny worth for a peny , and make no mixtures in their liquid commodities , but serue the buyer of them pure and vnhurt by such mixing , so he seeketh to approue his dealing in the teaching of his heresies , by professing equity and iustice and freedome from all deceit , and if his corne shall be thought somewhat deare , hee will make you amends in his wine and oile : for it is not vnusuall to compare diuine instructions to corne , and sometime to milke and wine . Thus it appeareth what tragicall times the Church hath had , but it is by Gods owne appointment , and the last hath now beene long in acting , neither shall wee need to feare professed enemies vnto Christ any more : for wait but a while , till the present corruptions be purged out , and then commeth the liuing with Christ when there shall be nothing to annoy vs , and in the meane season the comfort is , that of all these riders the truth onely weareth the crowne ; wherefore persecutors , heretikes , and corrupt Christians shall be put downe , and such as imbrace the truth , shall reigne finally in glory for euer .

Quest. 2. And when he had opened the fift feale , Vers. 9. I saw the soules of them that were slaine for the word of God vnder the Altar , &c. What place was this ? how could he see mens soules ? vpon what occasion doe they cry thus for reuenge ? and how warrantable is this ? what be the robes giuen them ? and what meaneth the stay till the rest of their fellow-seruants were slaine also ?

Answ. Before we come to resolue these doubts , it may bee questioned also , why no voyce to come and see is heard at the opening of this & the next seale , as in the foure seales past ? About this it is agreed , that the apparitions past , being but dumb representations , it was necessary that by some voyce Iohn should be excited to behold them ; but here the soules appearing make a cry themselues , which is enough to stirre vp to attention , and therefore no other preparing voyce was needfull : and the like may bee said of the sixt seale , such things were acted , and with such noise , that it was in stead of an exciting voyce .

Touching the place where the soules are said to lie , viz. vnder the Altar , I preferre that exposition , Brightman . Arethas . whereby their sacrificing in their martyrdome is held to be alluded vnto in this phrase , they appeare lying vnder the Altar , signifying what death they had died , and how precious vnto the Lord the death of martyrs is , which giue their liues in being faithfull vnto him . And whereas sacrifices are wont to bee laid vpon the Altar , not vnder it ; the reason why they are said to be vnder may be , because they were not now in sacrificing , but had been already sacrificed , and therfore as the ashes of the sacrifice being burnt , fall thorow a grate vnder the Altar , so they are said to lie vnder .

Beda . Haimo . Pareus . Bullinger . Thom. Aquin. Some will haue Christ meant by the Altar , and so expound it , as a comfort in suffering , seeing when a man hath suffered death for Christ , he is receiued vnder his wing , being conformable to him in being sacrificed , they rest and are safe with him for euer .

Some expound the Altar , of Christs humanity , Bernard . serm. 4. Omnium sanct. which the faithfull are receiued vnto now , it being reserued till the last day , to giue them the full fruition of his diuinity also .

Some by the Altar vnderstand the places of the martyrs buriall or sufferings , Ribera . Viegas . because Altars were wont to be built vpon them , and the crying of their soules they will haue to be none other , but as the crying of Ables bloud where it was spilt , and soules are spoken of by a phrase vsuall , so many men being called so many soules . But this is a meere Iesuiticall imagination , seeing Altars vpon martyrs sepulchres were of a later edition , and though so many men be often called so many soules , yet when the soules of any that are slaine are named , it cannot bee so taken . Whereas most stand for Christ meant by the Altar , I should willingly incline to thinke so to , but that Christ yet standeth as a Lambe , and therefore I cannot see how he can at the same time bee represented by an Altar also . I conclude therefore as I began , that by the appearance of an Altar , is represented their sacrificing , when they suffered , the place wherein they now are , being heauen the common receptacle of all faithfull soules ; but said to bee vnder the Altar , to denote the manner of their death ; neither doth Iohn see them with his bodily eyes , but being in the spirit . And fidy doe the soules of the martyred appeare after such a number slaine by cruell enemies , crying for vengeance ; not vocally , for soules doe not vtter voyces , but vertually ; the destroying and murthering of them hauing a loud cry in the eares of God , so that a desire of reuenge in them is amisse surmised to bee from hence , who being in the flesh had so much loue , as that they prayed for their persecutors , and were farre from the spirit of reuenge . But they are brought in crying aloud for the terrour of persecutors , seeing the cryes of such shall without doubt bee regarded , though in respect of many more yet in these times of corruption to bee crowned also with martyrdome a delay to bemade ; Whereupon it is , that their answer is also set forth in this manner . And thus I haue briefly resolued the rest of the doubts without delaying the reader : by the diuersity of expositions , Pareus . Brightman . Chrysost. Hom. in Psal. 9. August . Serm. 30. detemp . some interpreting their cry for reuenge , to be onely for deliuerance of the Church from persecutors , hauing beene already so long oppressed : and some for the taking away of this malice out of mens mindes that there may bee no more persecuting , by confounding such Kings and Potentates , that they may bee brought to turne vnto Christ . The white robes giuen vnto them , Bullinger . Brightman . howsoeuer some contend that they were signes of some comfort , and breathing time which the Church should haue and had about this time , according to their exposition ; yet both the plaine speech which is vsed in answering them is against it , for they are told of their brethren that must be slaine also , and white robes are neuer spoken of in this sense , Pareus . but to set forth heauenly glory , which is not to be thought now first to haue been giuen vnto them , but immediatly vpon their departure out of this life , when their deaths began first to cry , though it was not represented in vision till now ; so that euen when they cry , they are in the midst of heauenly ioyes , and without all passion of sorrow ; onely they are not perfectly glorified , till the whole company being made vp at the day of iudgement , being reunited to their bodies , they shall reigne in heauen for euer ; wherefore they are bidden rest till their fellow seruants were slaine also . And well doth this cry come in after the fourth seale , representing the corruptions in the Church fighting against the truth , because this persecution hath beene longer than any before it , and therefore needfull it was to tell of martyrs which had beene already made crying out , and of such as should yet bee made , when it might seeme to bee full time to put an end to these miseries , that expecting so long a continuance , wee might arme our selues with patience .

Quest. 3. The sixt seale being opened , Vers. 12. there was a great earthquake , and the Sunne became blacke as haire cloth , and the Moone as bloud , &c. What is meant by these things , and whether the day of iudgement or no ?

Answ. Most Expositors hold , that the day of iudgment is here described , Fox . Richard . de Sancto victore . Pannonius . Primasius . Beda . Rupertus . Arethas , &c. when the reuenge before cryed for is taken vpon all sorts of persecutors of the Church , and the words here vsed are nothing else but a periphrasis vpon this day : for thus the Lord setteth forth the day of iudgement , Luk. 21.11 . There shall be great earth-quakes in diuers places . Vers . 25. There shall be fignes in the Sunne , Moone and Starres , and vpon the earth distresse of nations with perplexity . Vers . 26. Mens hearts failing them for feare , &c. and more expresly Mark . 13.24 . The Sun shall be darkened , the Moone shall not giue her light . 25. The starres of heauen shall fall , and the powers of heauen shall be shaken . The Sun shall be darkened because it shall no more giue light to this world , the Moone shall be turned into bloud , to shew the great destruction that then shall be , the stars shall fall , there being no further vse of them , when men shall cease to bee here ; euen as the leaues of the figtree fall off when there is no further need of them to couer the figs. The heauens are as a booke folded vp , when they lofe all their light , being as it were clapt together , whereas now it standeth open . That which followeth of the mountaines and ilands remouing out of their places , is to shew the greatnes of this earth-quake , euen to the destroying of the earth . Then all wicked men , how great soeuer they haue beene in this world , shall quake and feare , being vnable to beare the wrath to come vpon them , set foorth in their calling to the mountaines to fall vpon them , &c.

Blas . Viegas . Who also saith , that many Doctors expound this thus . Brightman . Grasser . Others will haue these things vnderstood allegorically , the great earth-quake of the great persecution vnder Dioclesian , being in all parts of the earth at once : then say they , the Sun of righteousnesse , Christ , was darkened in his members ; the Moone , the Church , appeared like bloud , being all bloudy with slaughters ; the starres , the ministers of God , many of them fell for feare from Christianity to idolatry ; the he●uen , the Church , was folded vp as a booke , hiding it selfe for feare at that time ; and the inhabitants of mountainous places and Ilands were sought out to be destroyed , which is expressed in saying , the mountaines and Ilands were remoued out of their place , then all professours of the Christian religion sought to hide themselues from the anger of him that sitteth vpon the throne , thinking God and the Lambe to bee angry with them , set forth in the last words .

Bullinger . Pareus . Others will haue the corruption in the time of Antichrist meant , which time ( say they ) began when Constantine aduanced Syluester the Bishop of Rome and his successours , and continueth in the Papacy to this day , then began a great earthquake by the change of the state of the Church into Pontificall ; then the Sunne , the doctrine touching Christ , was darkened through the interposition of traditions ; the Moone , the Church , was turned into bloud , either by murthers committed by Antichrist , or by the corrupt worshipping of God ; the starres , the ministers of God , fell from heauen by apostatising from the truth ; the heauen , the Church was folded together as a booke , when it appeared not any where , or the holy Scriptures were shut vp from the people ; the mountaines , Emperours and Kings , were remoued by Popes ; the Ilands , the people , were remoued out of their place , by being made beleeue vpon paine of damnation , that the Pope is the head of the Church . And being brought to this estate of corruption , as there can be no sound peace , but terrors of conscience out of the truth , so all estates are set forth as terrified by a conscience of Gods iudgement , and some indeed fulfilled this according to the letter , going into wildernesses and Monasteries , seeking by applying themselues to perpetuall deuotion , to quiet their consciences accusing them for former offences , but could not effect it . But herein Pareus differeth from Bullinger , for hee applieth this of the generall feare of all estates and degrees to the last day of iudgement , which shall follow , after that the world hath beene so corrupted in the time of Antichrists reigne .

Lastly , some vnderstand by this earth-quake , Forbs . &c. the great alteration that came vpon the Romane Empire by meanes of the Gothes and other barbarous nations , which was so great , as that the whole world seemed to be changed . But I subscribe to the first exposition , because most agreeable to the letter , and where the literall sense may stand , there is no vse of allegories . And indeed without straining , no time but the day of iudgement can be rightly called the great day of Gods wrath , wherein all the wicked of all estates and degrees are filled with terrour at Gods presence . If it bee taken as an allegory , there are so great differences , that there will bee no certainty of truth : Besides that it doth no way answer the precedent cry for vengeance so fitly , as being literally vnderstood of the last day : for whatsoeuer commotions there be in states and kingdomes , yet euery one is not at such times so seuerely animaduerted against , but many escape , whereas here euery one is said to tremble and feare . Whereas Pareus includeth both the persecution vnder Antichrist and the day of iudgement also , I cannot see how that can stand ; for the fleeing away of all estates and degrees for feare is an effect of those stupendious accidents in heauen and in earth , as in reason it is likely when such things shall come to passe , no lesse can be expected but horrible feare . Let vs then study to pacifie Gods anger before this day commeth , by true repentance and humiliation , that wee may not finde it a day of wrath , but of euerlasting mercy to vs .

CHAP. VII .

THE dreadfull manner of Gods comming to iudge and to take reuenge vpon the enemies and corrupters of his truth , hauing beene set forth in the sixt Chapter , lest there should arise anxiety in the minds of the faithfull about the Lords care touching them in the midst of all the miseries before described , for that it hath not yet appeared how they are prouided for , when all things shall be so full of dread & feare , he doth apart here set forth Gods care ouer them , during all those troubles and affrighting apparitions , they were marked in the forehead that no hurt might hereby seize vpon them , but these tribulations might be to them a way to future glory , and the inuestment with white robes washed in the Bloud of the Lambe , at what time all teares shall be wiped from their eyes for euer . For the meaning of the particular passages here .

Quest. 1. Vers. 1. After this I saw foure Angels standing vpon the foure corners of the earth , holding the foure winds that they might not blow vpon the earth , &c. What is meant by these things ?

Rupertus . Caelius , Pannon . Answ. Most Expositors vnderstand by these winds the Spirit of God in the Preachers of his Word , diffusing it selfe in all parts of the world , but the euill angels , the Deuils , which rule in the Antichristian Sect , seeke to hinder these winds by suppressing the pure preaching of Gods holy Word in all places , Dionys. Bullinger . Pareus . Brightman . to the corrupting and decay of all true Religion . They keepe the winds from blowing vpon the earth , that is , the vulgar sort ; the sea , that is , Doctrine ; the trees , that is , men of more eminency ; or by the earth they vnderstand men dwelling in any part of the earth , by the sea the inhabitants of Ilands , by trees such as lurked in woods : or they take the earth for earthly ones , the sea for the worship of God , and trees for people good and bad which professe to worship God . Againe , there is difference also about these foure Angels , for some vnderstand the foure Monarchies , Primas . Haimo . Ambrose . Amsbert . Lyra. in the time whereof the truth was hindred . Some foure persecuting Emperours , who after that Dioclesian , and Maximianus had forsaken the Empire , did together persecute the Christian Religion in the foure parts of the world , viz. Maximianus in the East , Seuerus in Italy the west , Licinius in Alexandria in Egypt the South , Maxentius at Rome ; and whereas all others vnderstand Christ by the Angell with the seale , he vnderstandeth Constantine the great who suppressed these tyrants . And some againe by the Angell in the East vnderstand the Mahumetans , in the West the Pope , in the North the Germane Empire , in the south Spaine .

For mine owne part , when I consider the premises of great and horrible miseries to come vpon the world , I cannot but thinke as I intimated before in generall , that comfort against these euils is here intended to the godly , and therefore I subscribe rather to those that vnderstand these things literally of foure Angels appointed by God as his Ministers herein ( for it is said , To them it is giuen to hurt , &c. ) to destroy all things , Arethas . Ribera . Fox , and this is fitly set forth by holding the foure winds , because in wind and breath consisteth the life of euery thing in this world , things of the earth , as men and beasts ; of the sea , as fishes and fowles , and the trees and plants of the earth , therefore these things are mentioned in particular . Neither can I see why by the strong Angell out of the East should bee meant Christ , who stood yet as a Lambe in the midst of the Throne , and this is not the first time that a strong Angell is spoken of , for Chap. 5. a strong Angell proclaimeth , Who can open the Booke . &c. Wherefore , as I take it , he is an Angell indeed who is said to be strong , for so is euery Angell , and hee commeth vp out of the East , that being the rising place of all heauenly bodies , the Sunne , Moone and Staries ; and the lightning is said by our Sauiour to come out of the East , and the old manner of worshipping , and so their expectation of comfort was from the East : as for his commanding these Angels , it was not through his owne power ouer them , but hauing commission from the highest so do doe ; and as he had a commission to come with the seale , so they were fellow Ministers of God with him , which is intimated in that he biddeth them not to hurt any thing till we haue sealed the seruants of God in their foreheads , speaking in the plurall number , as ioyning them with himselfe . I conceiue then that by these foure Angels holding the foure winds , are set forth those Ministers of Gods iudgements , who for the sinnes of the world should destroy all things : euill angels I cannot thinke them to be , no more than the Angels destroying Sodome , especially because as I haue already said , they are associated vnto the Angell with the seale of God . Now being appointed to this seruice , they beginne to doe accordingly , but euen when they put their hands to it they are stayed for a time , as those warriors , Ezech. 9. Till the seruants of God were sealed in their foreheads , in token of Gods singular care ouer them in the midst of those common calamities , so as that their saluation should not be hereby hindred ; though outwardly they did participate with others in worldly miseries , yet there was a difference in that they haue the comfort of Gods Seale vnto saluation , which others want , being left void of all true comfort to the rage of these grieuous troubles . And thus one obiection against this exposition is answered , that if outward destructions be meant here , then the seruants of God are in vaine sealed , because they had their share in these as deeply as any other : no , it is not in vaine , but for their comfort and assurance of safety in respect of their best good . As for the time when this destruction of things should be made , it is not onely at the last when there shall be an end put to all things here , but also in all the tract of time from hence till then : for by reason of persecutions and sinnes there haue beene many times mortalities and destructions brought vpon the world ; so that it is not necessary that all must presently be destroied so soone as the seruants of God were sealed , because they are bidden to forbeare till they were sealed : for hereby rather is set forth that though the Lord being much prouoked is fully bent to execute his iudgements , yet the prime and chiefe thing in his care is to preserue his Elect , and then secondarily , he will see to the taking of due reuenge vpon the wicked world : and thus another obiection against this exposition is also answered , that it cannot stand , because the seruants of God doe reigne with Christ after their sealing a thousand yeeres before the day of iudgement commeth , which how should it be , if the destroying of all be stayed , but till the sealing be past : for neither is this destruction to be restrained to the last , nor yet doth it necessarily follow , because the seruants of God are first sealed , and no execution must bee done till then , that this execution must needs be done immediatly after , but onely it is first prouided for their safety against this time whensoeuer it commeth . And whereas it is further obiected , that it is not likely that this booke being so mysticall should set forth things so plainely , as that by winds , should be meant winds , &c. against Viegas whose obiection this is , I oppose the reason of Ribera , that yet we must not goe from the letter but in case of necessity , when the place cannot beare the literall sense , as here we haue shewed that it well may . And yet this is not without mystery neither , generall calamities in the world being set forth by the holding of the foure winds from blowing .

Quest. 2. And I heard the number of them which were sealed , 144000. of the children of Israel , Vers. 4. &c. Is this to be vnderstood of the Isaelites properly ? and why are not the tribes set left out , the number of twelue being yet made vp in Leui and Ioseph ? and what is this sealing ?

Answ. Some vnderstand this of the Israelites properly , Ribera . Viegras . Lyra. Bullinger . holding that a great number of euery tribe shall be conuerted to the faith of Christ , euen in the dayes of Antichrist ; but a certaine number of twelue thousand of euery tribe is put for an vncertaine , or else they will haue this conuersion in the dayes of Constantine , or at some other time vnknowne vnto vs . And they say no order is obserued , the elder being preferred before the younger , because before God and in respect of their spirituall estate , there is no such preeminence in outward regards : and Dan they say is left out , because Antichrist should come of that tribe and Ephraim , because Ieroboam who was of that tribe , was the Authour of idolarry , and Leui not wont to be numbred when temporall things are spoken of , yet now is reckoned for one of the twelue , because when the spirituall estate commeth to be spoken of , he is alwayes one ; and the tribe of Ioseph , Ephraim , and Manasseh is not set forth as two , but one , viz. the tribe of Ioseph , as Deut. 27.12 , 13. in blessing and cursing , and Exod. 28.10 . in the brest plate of Aaron the names of the twelue tribes are appointed to be set according to their birth .

Others vnderstand the children of Israel spiritually , and so all the faithfull are called Israel in sundry places , Forbs . Pareus . Brightman . Grasserus . Fox , &c. and whereas it may seeme to make against this exposition , that the rest of the seruants of God in other countreys and nations are expresly distinguished from these , vers. 9. It is answered , that they are not said to be sealed as these are , but onely they stood before the throne , so that in them wee are to vnderstand the multitude of Saints glorified in heauen ; by these sealed ones , the Church militant vpon earth . To this exposition vnderstanding Israel spiritually , doe I subscribe : for it cannot bee taken otherwise , because these onely follow the Lambe , from which God forbid that the faithfull of the Gentiles should be excluded , and if it should be vnderstood properly , it were against the tenure of all Euangelicall history , wherein the Iewes are declared in all places to bee the stiffest enemies to the faith ; to say nothing of the confounding of the tribes so together , as that they shall not afterwards be knowne asunder . I preferre also that reason from the Church militant and triumphant here set forth . For the promiscuous setting downe of the names of the tribes , one obserueth , that they are reckoned fiue wayes in the old Testament , ●l . Viegas . and yet to none of them doth this agree : one according to their birth , and so it is Renben , Simeon , Leui , Iudah , Dan , Nephtalim , Gad , Asher , Issachar , Zabulun , Ioseph , Beniamin . 2. According to the order of Iacobs blessing them , and so in stead of Dan comming in in the fift place it is Zabulun , Issachar , Dan , Gad , Asher , Nephtalim , Ioseph , Beniamin . 3. According to the order of their standards , Numb. 2.4 . According to the places of their habitation in the land of Canaan , and he saith , there may bee a fift according to their dignity , beginning with Iudah and Ioseph .

Touching the obseruing of no order , Beda . Rupertus . Richard . de Sancto Victore . Primasius , &c. here something hath beene already said ; Others hold , that there is an excellent order in the force and signification of the names . Iudah signifieth praise , Reuben the sonne of vision , Gad girt to , Asher blessed , Nephtalim latitude , Manasseh forgetfulnesse , Simeon hearing , Leui changed , Issachar a reward , Zabulun habitation , Ioseph addition , Beniamin the sonne of a right hand . And so by this order in setting downe these names they thinke is intimated , that such as confesse and praise God shall see his Son , and be girt vnto his warres , and so become blessed of God , whereby his heart shall bee inlarged so towards heauenly things , as that he shall forget earthly and neglect them , hearkening onely to the heauenly ; and being thus changed into a new man hee shall be rewarded , God will dwell in him and increase all heauenly graces more and more , till at the last he come to haue a place at his right hand in eternall glory . This resolution , I confesse , is very ingenious and holy : but for so much as the diuersity of peoples sealed seemeth rather to bee intimated by these tribes , euery one differring from another , and not the seuerall steps of grace , by which the seruants of God passe on to glory : I rather incline to that country-man of ours , Brightman . who hath beene most industrious about this Reuelation , vnderstanding this order of the order of diuers nations cleaning to the true saith of Christ , being considered according to their dwelling East , West , North , and South ; for so we shall finde the dwellings of these tribes to haue beene as that they which first were famous for the truth of the Gospell held fast amongst them , answer to Iudah , and so others . For when after the time of Constantine the great , the Arrian heresie ouer-spread other parts , Assyria the South part was cleare , answering to Iudah in the South of Canaan : after , when the Vandals ouerran the South and West , the Churches in the East were cleare , answering to Reuben and Gad in the East of Canaan . After this the Saracens ouer-running the East , these North parts of Britaine were famous for withstanding Popish corruptions , two thousand Monkes of Bangor at once refusing the Popes yoke , and this answereth to Asher and Nephtalim in the North of Canaan . After Leo Isaurus in the East , and Carolus maguus in the West , together opposed images , answering to Manasseh on either side of Iordan East and West . After this , the true Church appeared not in any certaine place , but lay hid , as Simeon and Leui dwelt scattered amongst the rest of the Tribes . After this , notable conuersions were made of the Northerne Polands , Saxons , Danes , Sueuians , &c. answering to Issachar and Zabulon in the North of Canaan . After this , the Waldenses and Albingenses were famous , the one dispersed thorow France , the other thorow Germanie , answering to Ioseph and Beniamin inhabiting middle regions . For though I doe not approue of euery thing here , as the extending of the sealing onely from Gonstantine to the Waldenses , whereas doubtlesse all faithfull Christians in euery place vnder the Gospell , from the first propagation thereof till Antichrists time , are set forth as sealed ; yet doubtlesse these tribes doe represent the parts of the Church comming on successiuely , as God in his prouidence directed the Gospell vnto them .

Lastly , for the leauing out of Dan and Ephraim , it is no new thing to leaue out Dan , for 1 Chron. 2 , 3 4 , 5 , 6 , 7. where the generations of the seuerall tribes are reckoned vp , Dan is left out , as a tribe that had rent it selfe from the rest euer since they tooke Laish , and dwelt there apart from the rest , setting vp an idoll and Priest of their owne , Iudg. 18. Grasser . will haue the mystery of Antichrists double power spiritual and temporall in these two tribes set forth . 1 King . 12. euen till the time of the captiuity . And touching Ephraim that might also be well left out in detestation of idolatry so frequent in the kingdome of Israel , whereof Ephraim was the head , by reason of Ieroboam of that tribe , who was the first Authour hereof vnto them .

Touching the signe in the forehead , though some stand for the signe of the Crosse , pressing that of Ezec. 9. where they are said to be marked with that which of old was written in the forme of a Crosse , till the letters after the captiuity were altered by Ezra , to auoid communion herein with the Samaritans : yet the sounder opinion & followed by most , is that the seale is Gods grace , so imprinted in the heart , as that they are hereby setled in the way of saluation ; but said to be set vpon the forehead , because that is the most eminent part of the body , and open to the view , to shew that these are well knowne to the Lord , though men & not able to distinguish them from others , and also how bold and constant they are in professing the Gospell against the fiercest oppugners , as the followers of the beast are afterwards said also to beare his marke in the forehead or right hand , to shew their impudency in errour , and how by humane industry they further his kingdome all that they can . According to this exposition of setlednesse in grace speaketh the Apostle , saying , The foundation of God remaineth sure , 2 Tim. 2.19 . and hath this seale set to , God knoweth who are his . And this may be a great comfort to all the godly , in that amidst all the persecutions and troubles of the world , they shall be sure to prosper and proceed in the way to euerlasting saluation , God taketh notice of euery one of them , hath them euer in his fight , and is so intent vnto their best good , as that he staieth the destruction of the world , till euery one of them be well prouided for . Onely let vs embolden our selues , and not be ashamed to serue God against the mocks and despights of the world , thus shewing the print of his seale in our foreheads .

As for the rest of this Chapter , it hath no great difficulty in it , if by the innumerable multitude in white robes and palmes in their hands , wee vnderstand the Saints already glorified , who though compared with the rest of the world they be but a little flocke , yet simply considered they are a great multitude , they haue palmes in their hands in token of victory . And whereas in speaking of the wicked , Chap. 6 hee concludeth with their misery in respect of the wrath of the Lambe , here answerably it is concluded with the felicity of the godly washed in the bloud of the Lambe , and euerlastingly comforted by him , the phrases of leading forth to waters , and wiping away all teares , being adaptated to set forth the same .

CHAP. VIII .

THE whole compasse of time from the beginning of the Gospell to the last end of the world , hauing beene set forth with the most remarkable accidents in one kinde of vision , Chap. 6 , 7. here followeth another vpon the opening of the seuenth seale , which yet remained in this eighth , and the ninth , tenth , and eleuenth Chapters . Wherein , after preparation to attention , and a preludium of Gods gracious acceptance of the prayers of the Saints , and of his terriblenesse to the wicked , seuen Angels sound their trumpets to call on the hosts of Gods iudgements , to waste both land and sea , to infect their waters whereof they dranke , and the aire wherein they breathed , his hosts of hurtfull beasts comming out of the bottomlesse pit , and of men brought from afarre vpon horses for their destruction ; the last of the seuen , summoning all to iudgement , and making the very dead to come forth : for then the trumpet shall blow , 1 Cor. 15. and the dead shall rise . In the particular opening of the seuerall passages , there is very great difficulty .

Quest. 1. And when he had opened the seuenth seale , Vers. 1. there was silence in heauen , as it were halfe an houre . What is meant by this silence ?

Answ. Some that will haue these visions to set forth things done successiuely , Brightman . assigne the opening of this seale to Constantines time , when the Church had peace and quietnesse for a short time , being broken off againe by the Arrians . Some referre it to the time after Antichrists destruction , when they say the Church shall bee quiet fiue and forty dayes before the dry of iudgement , Rupertus . Beda . Anfelm . Richard . de Sancto Victore . Pannonius , &c. grounding vpon that of Daniel 12.11 . where 1290. dayes hauing beene spoken of for the censing of the daily sacrifice , hee is pronounced blessed , that attaineth to 1335. Some referre it to the time of Iulians persecution , which was not by fire and sword , but by other subtill meanes ; Blas . Viegas nameth thi● exposition . yet they were debarred from all publike seruice of God , and so there was silence in the Church , but it was a very short time , he reign●ng but two yeeres .

Others vnderstand this silence of attention , Bullinger . Pareus . Forbs . Viegas . F●x , &c. or a kinde of stupour making all silent for a time at the appearing of the seuen Angels with their trumpets , the iudgements to come , when they should blow , being so great and strange , as that the beholders were in some sort a stonied hereby and interrupted in their heauenly harmony , as it is wont to be with vs when any strange thing happeneth , and as it was with Iobs friends comming to visit him , they sate downe in silence by him seuen dayes .

Lastly , one addeth further , Fox . that the generall peace when Christ is borne , is hereby signified . To this of admiration and attention do I subscribe , but I doe not thinke any other signification to bee in this silence . The peace of the Chureh cannot be hereby meant for a time , because the future troubles are not of the Church but of the wicked , as is plainly expressed vnder the fift trumpet , the Locusts hurt onely such as had not the marke of God in their forehead : much lesse can it bee vnderstood of the quiet after Antichrist destroyed , for then the day of iudgement should immediatly haue succeeded , as it doth not , but six trumpets first . As for Iulians time , it were too great a leape to come to that at the first of this vision , all the time preceding being omitted : Augustine . Primasius . Marlorat . and whereas some expound it of the rest to come , that being euerlasting , it cannot be so taken . Note , that the iudgements against wicked persecutors of the Church and people of God are so stupendious , that the very Saints and Angels in heauen stand amazed at them , being but in figures represented vnto them .

Quest. 2. And I saw the seuen Angels which stand before God . Vers. 2. Who are these Angels ?

Answ. There may seeme to be such an analogy betwixt this and that Chap. 1.4 . Seuen spirits before the throne , that these Angels and those spirits may seeme to be all one , and that in the apocryphall book of Tobit soundeth likewise , Tobit . 12.15 . I am Raphael one of the seuen Angels which present the prayers of the Saints , &c. But as I shewed there , those seuen spirits are not Angels , but them anifold gifts of the spirit ; and here by the seuen Angels , wee are not to vnderstand such a number onely standing before God , for thousand thousands stand before him and minister vnto him , but seuen of them appointed now to this ministery , and therefore they haue trumpets giuen vnto them . It is contrary to plaine Scripture , and derogatory from the Lord Iesus , to hold that there are some Angels which haue an office , as it were , to receiue and present our prayers before God : for Christ onely is our intercessour in heauen , if the Angels and Saints doe any thing for vs , it is out of their generall loue and affection to the Church , a solliciting of the Lord for the good of vs all in common , that aduersaries may be confounded , the Gospell may enioy a free passage , and the chosen of God may be gathered together , till their number be made vp .

Quest. 3. And another Angell came and stood by the Altar , Vers. 3. hauing a golden censer , &c. What Angell is this , who is said so particularly to offer odours with the prayers of the Saints , and what is meant by the thunders , lightnings , and voices following vpon his casting of fire vpon the earth from off the same Altar ?

Answ. Most Expositours agree , that Christ is figured out by this Angell : for he is called the Angell of the Testament , Malac. 3. neither can it agree to any Angell as an high Priest thus alone to goe to the Altar and offer there for all the Saints : the Altar some will haue also to be Christ , as Bullinger and Pareus , and Forbs ; Bullingers . Pareus . Forbs . Beda . Primasius . Haimo . some the Church of God , well called an Altar , because a spirituall sacrifice is herein daily offered to God , as Beda , Primasius , Haimo , &c. The golden Censer some will haue to bee his humane nature , wherein he offereth , as both the same ancients before named , and Origen . Hom. 6. in Numeros , and August . Serm. 98. de tem . others vnderstand his precious passions , as Bullinger , &c. The odours which were giuen vnto him , they expound of the sights and groanes of Gods seruants , or of his graciousnesse , which is as sweet odours added to our prayers to make them the more acceptable . One hath a strange conceit , Brightman . that Constantine is meant by this Angell , who was the Author of gathering together that famous Councell of Nice , wherein that confession of saith so acceptable to God was concluded vpon , but it became an occasion of much contention , by reason of Arrius and his sect . Lyra. Another more strangely vnderstandeth Pope Damasus , ann. 384. who instituted Psalmodies and glory to the Father , &c. which were added to the common prayers . Rupertus . Ribera . Some vnderstand it properly of an Angell , such as he that was present to Iaacob in his iournying , or Gabriel that appeared to Mary . For mine owne part , I see so much against the most common vnderstanding of this of Christ , as that I cannot thinke him to bee meant here . For first , he appeareth still as a Lambe ; secondly , this is said to be but another Angell ; thirdly , Odours are giuen vnto him , as Trumpets to the rest , intimating an equality betwixt them ; fourthly , that the Priest , the Altar , and the Censer , should be all one , it seemeth very improbable ; fiftly , the prayers of the Saints are spoken of by the same phrase that Chap. 5. where the foure and twenty Elders are said to haue golaon Vials full of Odours , which are the prayers of the Saints . Where by the prayers of the Saints , their praising of God in Heauen , and praying for our good in generall being vnderstood , and not the prayers of the godly vpon earth , why should it not be vnderstood here likewise ? I thinke then , that nothing else is here meant , but as before any vision of future things a preparation was made thereunto by a representation of Gods Maiesty , and of the Lambe delighted in the deuotions of his seruants as in a sweet persume , but terrible to the wicked , and therefore issued thunders , lightnings , and voices from before him : so now the second particular vision being prepared vnto , it is set forth in the figure of this Angell , standing at the Altar and offering Odours with the prayers of the Saints which come vp before God , how acceptable the seruice is which by the godly is done vnto God ; and in the fire taken and cast vpon the earth , producing voices , thunders , &c. how terrible he will be to the wicked of this world . For the Altar and Censer , it is beyond the intent of this place particularly to descant vpon them , the seruice which is done vnto God being doubtlesse thus set forth in allusion to the old manner of worshipping . In the former representation , Prayers are called Odours , here Odours are added vnto them , Odours to Odours to shew yet further their extraordinary sweetnesse : their voices and thunders , &c. issue forth , here is shewed by what meanes , viz. coales taken from the Altar , signifying that howsoeuer the holy fire with sweet Odours maketh a pleasant smell , yet without Odours it yeeldeth a thundring and terrifying noise , the wicked that pray not can expect nothing but terrour and affrighting from the Lord , who is most comfortable to the godly , frequenting him with their prayers . As for that exposition of some , Beda . Haimo . Bullinger . Pareus , &c. vnderstanding the sending downe of the holy Ghost in the likenesse of fiery tongues , whereupon some were terrified as by thundring , some instructed as by voices , some conuerted as the earth is moued in an earthquake : I cannot see how it agreeth to the terrible things following , Fox . some way whereunto is made in this passage . I assent therefore to those rather who expound it of terrour , as I haue already said : neither is it strange that the prayers of the Saints comming vp before God , the fire of his anger should be stirred vp against the wicked world , occasioning so many sighs and grones to come from them .

Quest. 3. And the first Angell sounded , Vers. 7 , &c. and there was haile and fire mingle with bloud , &c. Because there is a noted distance betwixt the foure first Trumpets and the other three , and these foure doe immediatly follow one after another , it will be fittest to handle these together . What therefore is figured out by the things appearing at the sounding of these foure ?

Answ. Some will haue these seuen Angels to represent the Ministers of the Gospell at seuerall times and ages of the world : for as they sounded forth the Word of truth , aduersaries soone sprung vp , who sought by their fierce oppositions to suppresse it . Haime . Caelius . Pannonius . Richard . de Sancto Victore . Zeger , &c. The first were the Apostles , at whose preaching there was great tumult in the world , to the shedding of the bloud of many , set forth by haile , and fire , and bloud mingled with them , the trees & grasse burnt vp were such , as for feare fell from the Religion which they had imbraced : or else by the haile , &c. they vnderstand a mixed company of good and bad Christians gathered together from the rest of the world ; of which the bad , which are the third part , are burnt vp , that is , perish by Gods iust iudgement , and are called trees because of their instabilitie in times of winds , and grasse for their frailtie .

The second ranke of Preachers set forth by the second Angell , where the successours of the Apostles in the next age , against whom the Deuill , as a great burning mountaine falleth , and the third part of the sea is turned into bloud by the destruction of the faithfull , the fishes die by the reuolting of the wauering , and many teachers who as ships had carried on others , through the greatnesse of the persecution fall away .

The third ranke set forth by the third Angell , are the Preachers of the next age , to trouble whom Heretikes rise vp , these are the Star falling from Heauen , giuing light in times past ; but now making bitter , by their hereticall doctrine , the fountaines of holy Scriptures and the riuers of the Fathers , by corrupting them to maintaine their heresies thereby .

The fourth ranke set forth by the fourth Angell , are the Preachers of these last times , who are troubled by Hypocrites and false Prophets , that vnder a pretext of holinesse broach new opinions , whereby it commeth to passe , that a good part of the true knowledge of Christ is obscured , which is the darkning of the Sunne to the third part ; and the true Church , which is the Moone , much distminished ; and the Doctors , which are the Starres , giue not so cleare light through this meanes as before .

Lyra. Bullinger . Aretius . Some vnderstand Heretikes and heresies of seuerall ages , to encounter with whom the faithfull are stirred vp by these Trumpets sounded . For first , Arrius infected the third part of the world with his heresie . Secondly , Macedonius infected the Sea with his heresie , denying the holy Ghost to bee God ; the Sea is the Church , so called by reason of baptisme ; the fishes , Christians , who died by this heresie , &c. Thirdly , Pelagius fell like a Starre from preaching the truth to that heresie of free will , which was as bitter worm-wood , as being contrary to the sweet Doctrine of iustification by the grace of Christ .

Fourthly , Eutiches darkned the third part of the Sunne , by reaching that there was but one nature in Christ , obscuring thus his Diuinity . Bullinger differing somewhat from this , maketh the first Angels sounding to be in the time of the Nazarens , and Hebionites , who maintained that iustification was not by faith onely , but partly by the Law , the haile of corrupt doctrine being thus mingled with the fire of pretended zeale . The second in the time of the Valentinians , Mannichees , and Montanists , who as a burning mountaine sought to ouerwhelme all things . The third , in the time of Arrius , and Samosatenus . The fourth in the time of Pelagius .

Others parallel these Trumpets with the Seales , at the opening whereof , Pareus . Glossa . issued first a white horse , here is fire and haile mingled with bloud , as the effect of the Apostles preaching amongst the wicked Iewes . Secondly , a red horse , here is a burning mountaine , hot persecution stirred vp by the Heathen Emperours to the destruction of many . Thirdly , a blacke horse , here a Starre falleth from Heauen , setting forth the Authors of bitter heresies . Fourthly , a pale horse , here the Sunne , Moone , and Starres are said to be darkned , all things growing corrupt in the Church . Some interpret these seuen Trumpets of seuen great iudgements , which haue beene vpon the world since the beginning : first , by the Floud ; secondly , by fire in Sodome ; thirdly , by the red Sea , drowning Pharaoh and his host ; fourthly , of the Canaanites expelled , &c. as Aretius saith .

Some vnderstand them of the degrees , by which Antichrist grew vnto his height of impiety : Forbs . first , there were hot contentions ; secondly , great ambition ; thirdly , corrupting of the holy Scriptures by false glosses and interpretations ; fourthly , grosse ignorance like darknesse following after this , euery of these euils being more dangerous than the preceding one , as the sea is not so grosse as the earth , and the riuers are purer than the sea , and the Sunne , Moone , and Starres yet aboue all : so in the corrupting of one of these there is more danger than in the other . When fire and haile are cast vpon the earth , it is grieuous ; but when a burning mountaine is cast into the Sea , it is more grieuous , &c.

Some particularly referre the haile and fire to the contentions in the Councell of Nice , Brightman . the burning Mountaine cast into the Sea to the Canons made in the same Councell , touching the dignity of Archbishops and Metropolitans , &c. the Starre called Worm-wood , to the reuiuing of Arrianisme after Constantines time , and the darkning of the third part of the Sunne , &c. to the most bloudy persecution of the Vandals in Affrita vnder Gensericus , ann. 438.

Lastly , not to weary the Reader with more varieties , some vnderstand the iudgemets of God at foure speciall times executed vpon the Iewes and wicked Heathen for persecuting the Church and seruants of God : first , Fox . the destruction of Ierusalem ; secondly , a fearefull pestilence wasting many Prouinces in the time of Antoninus Verus , a bloody persecutor , chiefly Rome and Italy , and warres thorowout all the East , Beda . Aurelius Victo . Eusebius . and Illiricum at the same time , with earth-quakes , plagues , ouerflowings of waters , &c. so that nothing which might make the world miserable was wanting in his daies . Thirdly , the Pestilence of ten whole yeeres raging all ouer the world in the daies of Galitenus , who together with his father Valerianus , had beene a most bloudy persecutor . It beganne in Ethiopia , Pomponius . and hauing consumed the people in the south , it spred into the East , and other parts of the world , exhausting the greatest part of the inhabitants , and leauing some places altogether without inhabitants . At the same time also great stirre was in all parts of the Roman Empire except Italy , Eusebius . Sabellicus . so as it was not a long time before . Cilicia , Syria , Cappadocia , were wasted by the Persians . Pontus , Asia , Macedonia , and Grecia , by the Gothes . The Pannonians by the Quadi and Sarmatians , &c. and vnto these he ioyneth the miseries in the daies of Dioclesianus and Maximianus , who stirred vp the greatest persecution that euer was , after that the Church had enioyed liberty foure and forty yeeres , viz. from the death of Valerianus to the nineteenth yeere of Dioclesianus . All the ten yeeres of this persecution there were great commotions of peoples , Eusebius . and such a famine accompanied with pestilence , that an infinite multitude died hereof . Then they would giue their most precious things for a little food , and selling their possessions for food , became very poore . Some are grasse and hurtfull weeds , and some noble women went out of Cities into the country to beg . Some going about like shadowes ready to fall here and there , stretching out their hands craued something to be giuen to them , who were ready to die for hunger , and the streets and market-places lay full of dead bodies , there being none to bury them . And such of the wealthier sort as escaped the danger of the famine , were consumed by the Pestilence . Fourthly , the irruptions of the Vandals , Goths , Longobards , and of other barbarous people into the East and West , from the yeeres 475. destroying the Emperours , and preuailing till the time of Carolus Magnus .

Amongst so many varieties it is hard to determine . But seeing it is most apparant , that the iudgements which should come vpon the wicked world are here figured out , in that vnder the fift Trumpet they only are said to be hurt by the Locusts , who had not the seale of God in their foreheads ; and vnder the sixt , that notwithstanding all which they suffered , they repented not of their idolatries and murthers , &c. whence it may be more than probably gathered , that the foure first Trumpets tend to the setting forth of the like . I cannot assent to their expositions , which apply these things either to persecutions or heresies , or hypocrisies , or to the degrees by which Antichrist arose . And seeing the purpose of these visions is not to shew things past , but to come , that exposition referring the great iudgements of former ages hither , is to bee reiected . I doe therefore partly assent to the last exposition , applying these terrible euents vpon the sounding of these foure Trumpets , vnto the grieuous punishments inflicted vpon wicked persecutors , at foure most remarkable times : first , at the destruction of Ierusalem ; secondly , in the time of Antonius Verus ; thirdly , of Galienus ; fourthly , of Dioclesianus . For whereas he maketh the two lastone , and bringeth in the Vandals and Goths for the fourth ; I hold , that there being such a distance of almost forty yeeres , there should be a distinction of these iudgements also . But how doe these apparitions agree to these iudgements , being almost euery one alike , the Sword , Famine , and Pestilence , where as in the figures first there is haile , and fire , and bloud vpon earth , then a burning mountaine in the sea , &c. euery one differing greatly from another ? I answer , that the Lord did not respect so much the diuersity of euils to come , as the number of them and the greatnesse , able to make all men to turne their eyes to behold and bee amazed at them . And more particularly , these are made choise of to set them forth after the manner of the Prophets , who are wont to allude vnto some remarkable History of things past , in foretelling of things to come , though they be not of the very same kinde : for vpon the Egyptians these things were done almost according to the letter , there was haile and fire mingled together , their Riuers were so smitten , as that they could not drinke of them without dying , there was darknesse of three dayes and three nights ; and finally , the red Sea like bloud , falling vpon them as a huge mountaine , became their destruction , being like fishes tumbled vp and downe in the deepe . To shew then that these professed enemies and persecutors of Christianity should be destroyed by Gods Iudgements , as Pharaoh and the Egyptians were , these figures are taken vp , and because they had many waies to torment Christians , the Lord sheweth that they also should be plagued many waies , and be destroyed with strange iudgements before vnheard of . For it is Gods manner to punish sinners in their kinde ; the Sodomites , who burnt with strange lusts , with a burning fire from Heauen ; the builders of Babel , who sought them a name , with confusion ; and the enemies of the Christian Religion , who sought out strange tortures , with a burning mountaine and worme-wooddy Starre , &c. iudgements strange and terble . And the third part of the Sea , and the third part of trees , &c. are said to bee affected with these iudgements as I thinke , because it was but a third part of the whole world where these tragedies were acted , if the parts vnknowne till of late , and yet vnknowne be considered .

Quest. 4. And I saw and heard an Angell flying thorow the midst of Heauen , saying with a loud voice , Woe , Vers. 13. &c. What Angell was this , and why is this cry interposed here ?

Answ. The vulgar Latine , and Arias Montanus , for Angell reade Eagle , I saw an Eagle flying , but in all other Copies it is an Angell . Lyra. Petr. Damas . Viegas . Ribera . Hereupon some stand to finde out why an Eagle should be vsed to cry thus , and resolue that it was one of the foure animals like an Eagle , and some Iohn himselfe , who was hereby figured out , and some the Preachers of the last times , or some singular Preacher , who should foretell the iudgements of those daies . Beda , Arethas , and Ticonius follow the vulgar : but there is the like passage againe afterwards , Reuel. 14.6 . where it is spoken of an Angell , putting it out of doubt that it is an Angell here also . Forbs . Brightman . Pareus . Some will haue this Angell to be Gregory the great , who gaue warning of the Ant●christ not aboue three yeeres before , lib. 4. Epist. 34. The king of pride is at hand , and which is horrible to speake , an army of Priests is prepared , Epist. 38. He iterateth the same , and addeth , He is Antichrist that shall challenge to himselfe to be vniuersall Bishop .

Not much aboue three yeeres after , Boniface the third tooke vpon him this title , and his successors likewise to this day , plainly declaring the Pope to be Antichrist euen by their owne rule , which is , That the Pope cannot erre . And therefore Pope Gregory erred not in thus saying , but it was truth which he so seriously and often affirmed , Hee that will be vniuersall Bishop , is Antichrist . This , howsoeuer it be true , yet it hath no place here , for the woes proclaimed are not against the Church , but the inhabitants of the earth , by which name wicked shedders of the innocent bloud of Christians are complained against vnder the fift Seale . It is more genuine therefore by this Angell to vnderstand an Angell properly , as in speaking of other Angels , who flyeth thorow the midst of the Heauen , that the sound of his denunciation might bee heard euery where , hee giueth warning of greater plagues yet to come . Hitherto terrible iudgements against professed enemies of Christianity riding vpon the red horse had beene represented , now the case of heretikes and of corrupters of Religion in the Papacy commeth to bee described in the fift and sixt Trumpets , and the finall destruction of all the wicked in the seuenth : and because these indgements should yet be more grieuous than the former , it is cried , Woe , woe , woe , as there were three times of execution yet to come , that if it were possible , mens hard hearts might be pierced , and many being brought to repentance might escape these euills . For it is Gods vsuall manner to giue warning before hee striketh , which if it be not taken , the heauier will the iudgements bee when they come .

CHAP. IX .

ANd the fift Angell blew his Trumpet , and I saw a Starre fallen from Heauen to the earth , and to him was giuen the key of the bottomlesse pit , &c. What is meant by this Starre , and by the Locusts comming out of hell , together with the circumstances of their description in their forme , time , manner of tormenting , and King , which is set ouer them ?

Many Writers by this Starre vnderstand the Bishops of Rome in their succession , when they fell from being heauenly and seeking after the saluation of mens soules , to be earthly , and to seeke more after honours and riches here : for then they had keyes indeed , but of the bottomlesse pit . Brightman . And some more particularly referre this Trumpet to Boniface the third , who obtained of the Emperour Phocas to bee vniuersall Bishop : for then the fall appeared being indeed before , as is intimated in the word fallen , not falling , but now the fall was made more sensible . Darknesse arose when ignorance preuailed , and in these times of ignorance an innumerable company of religious persons of diuers orders , who like Locusts eat vp the fat and best things euery where . They sting like Scorpions when they seeme least to intend any hurt , but only such as are not marked , for God hath his Church in the midst of Popery : others which are misled by them are not proceeded against , as by persecutors before described ; but vnwittingly receiue such Doctrine from them as turneth to a sting of conscience more grieuous than the bodily death , viz. the doctrine of Purgatory , and of vncertainty of saluation , and of the merit of workes , and of superstitious orders , and tedious pilgrimages , and bloudy whippings , more grieuous than present death . The time of fiue moneths limited vnto them , some vnderstand indefinitely , Bib●●an ●●r . Arto ●●us . Rullinger . Chytraeus . this being the whole time of the Locusts which lay their egges in Autumne , and being kept all winter in a thin coat , they are hatched in mid-Aprill , and perish in mid-September , and according to this they will haue the whole time of these Locusts set forth , which is all the time of their flourishing , but how long this shall bee it is vncertaine . Ioach. Abbas . Brightman . Some resoluing these moneths into 150. and taking a day for a yeere , reckon vpon 150. yeeres , for in the time of Innocent the third , ann. 1210. the warme time of their hatching came in by the new orders of Dominicans , Franciscans , Mendicants , Obseruants , Trinitaries , and Friers of the holy Ghost , in so much as Polidor Virgil saith , Lib. 7.3 . That no age was so fruitfull of the Religious as this . But in the time of Wicliffe , ann. 1360. they were blowne away as by a strong west wind in many places . Some vnderstand by these fiue months a short time only for the comfort of the godly , Ioan. Leonard . D. Fulke . or fiue ages of six , which is the whole time of the world , and so this shall last till the sixt age . Some the whole time of this life , Ambrose . Primas . Beda . Richard . de Sancto Victore . Thom. Aquin. Haimo . Forbs . which is maintained by the fiue senses , or consisteth of fiue ages , infancy , child-hood , youth , mans estate , and old age . Some lastly hold , that it is alluded vnto the time of the floud preuailing vpon the old world , which was fiue moneths . They goe forth like horses prepared vnto battell to shew their strength , they haue Crownes of gold to shew their vsurped power ouer Kings , they haue the faces of men to shew their flattery , haire like women to shew their alluring inticements , the teeth of Lions to shew their deuouring of all . Their brest-plates for defence shew , that they are exempt from the reach of all secular power , their sting in their taile sheweth their false doctrine vnder the best pretext , for the false prophet is the taile , their King is Satan , and his Vice-gerent vpon earth the Pope , destroying all his opposites corporally , and his followers spiritually . There are some differences in resoluing this description , but all speake almost to this effect . Some adde vnto the Papists , the Saracens arising about the same time , Brightman . and so will haue them set forth by the Locusts also . For ann. 630. they began vnder Mahomet to afflict the Countries of Arabia , Syria , Mesopotamia , Armenia , Persia , Egypt , Affrica and Spaine , and continued till about the end of the reigne of Leo Copronimus , ann. 780. at what time , though their forces were not vtterly broken , for they continued 400. yeeres , yet they were so broken , as that they could not doe such hurt as in times past . Lacanadraco subdued them in Asia , Constantine with his mother Irene ouerthrew them , and so did Nicephorus , and Theophilus , and Michael , &c. After this in Italy , being called from Babylon to their helpe , ann. 830. they proued most infest enemies , wasting all , neither could they bee suppressed , till that Otto the second ouerthrew them , ann. 980. with so great a slaughter , as that the place where , was called The death of the Saracens till this day . Some preferre this of the Saracens , Fox . as most agreeable to these Locusts , because they are professed enemies to Christianity , and come in great multitudes armed against them , yet where they submit their liues are spared , but by taking their children from them , and rauishing their wiues , and inthralling them to base slauery , they make their liues more tedious to them than death : and as for the time of fiue moneths he subscribeth to that allusion noted before vnto the time of the Locusts life . The popish sort expound this Trumpet altogether of things yet to come . For they say , that the Deuill by Gods permission shall stirre vp a great number of Heretikes towards the end of the world , who shall persecute the Catholikes and torment them diuersly : for this Blasius Virgas saith , is their common exposition .

Lyra. R●pertus . Some by the Starre falling from Heauen vnderstand Lucifer , and therefore it is said which had fallen ; he by Gods permission bringeth as it were out of hell , an infinite multitude of cruell and barbarous Vandals , who vnder fiue Kings which they had , swarmed in all places , namely vnder Gunderinus , Gensericus , Hunericus , Trafimundus , and Gelimer , most horribly tormenting the world both in the East and West . Now of all these expositions , I finde that most of our side preferre the first , touching the Pope and his religions , and many things in the description doe fit so well that I would gladly ioyne with them , but that I am resolued vpon such reasons as I haue already set downe , that not corruptions in Religion , but plagues comming vpon the world therefore are here represented . Which being so , and the last iudgements hauing beene executed against professed enemies of Christianity at the foure first soundings ; order requireth that some thing now should follow against Heretikes , as they were the next troublers of the Church . If then any great iudgement which may be fitted to this description , can be found out in the time of the Arrian heresie , it seemes most reasonable to me that this should be held to be the figure thereof . For it is not likely , that when the Lord is so carefull in setting downe the iudgements to come vpon the heathen persecutors and vpon the Antichrist of Rome , that the middle time bringing the Church to so great misery , and therefore most remarkably punished certaine hundreds of yeeres together should be passed ouer in silence , a● it is if we finde not out something agreeing vnto it vnder this fifth Trumpet . I hold therefore with Lyra , Rupertus , and some others , that here is a description of the Goths and Vandals , a base and ignoble people , and in times past without name , leaping about like Locusts to make a prey of other mens possessions , and by their huge swarmes and multitudes preuailing where they came to the bringing of all things to ruine . They were first brought in by Valens an Arrian Emperour , about ann. 366. but fighting against him they became his destruction , Ruffind . 2.6.13 . for they fired the towne into which he fled , so that he miserably perished together with it . And after this , partly in Affrike , and partly in Italy , Germany , and France , euen almost all ouer the Christian world , they were most manifest scourges sent for a plague vpon the Heresies which were most rife in those times , Victor . vticenfis . and chiefly that of Arrius . And this plague continued breaking out oft times more violently the space of about 184. yeeres from the first to the last , viz. till ann. 550. in which time , when they gat the victory , no manner of barbarous cruelty was spared , in so much as Writers compare some of them with Dioclesian and Maximi●nus , the most bloudy persecutors that euer were . Some were sent into banishment , and if through infirmity any could not keepe pace with the rest , they were fastened to the tailes of horses , and dragged against the stones till they were pitteously rent and torne . Some were compelled to carry vnreasonable burthens , and if being oppressed with the weight they went slowly , they were whipt with whips full of iron prickes , that put them to exceeding great torment . Then they which before had beene rulers of the world , were made slaues vnto a barbarous people . For Augustulus was compelled by them to deuest himselfe of his imperiall robes , and to goe into banishment ; the Empire in the West being thence forward ruled by Odoacer the King of the Rugians , and Theodoricus of the Goths , and his successors , till that Etius being sent by the Emperour of the East , cut them quite off from hauing any dominion more . And yet neither then were they free from the oppression of strangers , for the Longobards brought in by the said Etius , obtained the Kingdome of Italy , and ruled for the space of aboue two hundred yeeres , till the time of Charles the great . All which History , that it may be vnderstood the better , I haue thought good to transcribe hither as I finde it to haue beene by others collected together . I haue already touched Valens his bringing in of the Goths into the East to his owne ruine about ann. 380. After him reigned Theodosius sixteene yeeres , all which time that sauage Nation was able to doe no great hurt . But in the daies of Arcadius and Honorius , the sonnes of Theodosius , they came in great multitudes , especially into the west where Honorius reigned . For Radagisus King of the Goths came in the eighteenth yeere of his reigne into Italy , with 200000. men ann. 409. but this great multitude being dispersed and perishing by famine , he came to a miserable end : but fiue yeeres after , Alaricus who succeeded him , besieged and tooke Rome and spoiled it and the rest of Italy . Adaulphus succeeded him , and tooke Rome the second time . After him Genscricus came with 500000. and tooke Rome the third time , ann. 445. After this , Odoacer King of the Rugians tooke Rome , and quite ouerthrew the Empire , reigning in Italy fourteene yeeres . Against him came Theodoricus King of the Goths , sent by Zeno Emperour of the East , who ouercomming him , reigned in Italy three and thirty yeeres . Atalaricus succeeded him and reigned eight yeeres : then Theodatus two yeeres , and he being deposed , Vitiges was made King , and reigned fiue yeeres ; he being taken prisoner by Bellisarius , a Captaine sent by Iustinian Emperour of the East , Totilas succeeded ; vnder whom , and Vitiges his predecessor , Italy and Rome indured infinite miseries . Totilas tooke Rome the fifth time and razed it to the ground , burning all with fire fourteene dayes together , and so the Citizens being left harbourlesse , wandred about the fields of Campania , hee reigned ten yeeres ; and then Etius , another famous Captaine being sent against him , he was ouercome , and an end was put to the Kingdome of the Goths . These times being computed together from the eighteenth yeere of Honorius , when these Locusts beganne first to swarme in Italy vnder Radagisus , vnto Totilas the last King of the Goths , will appeare to be about 150 yeeres . For the eighteenth yeere of Honorius , when Radagisus came , was the fourth of Theodosius of the East , who reigned 38. yeeres after ; Martianus 7. Leo 17. Zeno 17. vnder whose reigne Odoacer beganne and reigned 14. yeeres , Theodoricus 33. Atalaricus 8. Theodatus more than 2. Vitiges 5. an inter regnum after that Bellisarius had ouerthrowne Vitiges 2. Totilas 10. From Radagisus then to the end of Zenoes reigne are 80. yeeres , when the Roman Empire was put downe in Augustulus , which time I reckon by the easterne Emperours , because that after Honorius , who reigned 29. yeeres , Valentmian the third onely reigned 30. yeeres , but after him there were many which stood so short a time , and were so vnhappy in their reignes , as that their times are not counted , as namely Auitus , Richimex , Maioranus , Senerus , Anthemius , Olibrius , Gliceri●s , Nepos , Orestes , Augustulus . From Odoacer to the end of Totilas , are 74. yeeres , which being put vnto the former 80. amount to 154. Now it is to be noted , that the Kingdome of these strangers was some yeeres before the end of Zenoes Empire before spoken of , and the time of Theodatus might be two or three yeeres more than are reckoned , wherefore we may deduct out of this some fiue or six yeeres , because this change was vnder Zeno , and so the time will be 148. vnto which if we adde againe the foresaid two or three , the whole will be about 150. from ann. 409. to ann. 559. This ground being thus laid , all things will most excellently agree to these troubles . For first the Deuill , who is a murtherer from the beginning , in times past a Lucifer , but fallen , is by God appointed for a punishment of heresie to bring in an infinite multitude of strangers , and this is his opening of the bottomlesse pit , because the purpose of spoiling , wasting , and destroying is from hell . These are compared to Locusts , darkning the aire through their multitude , as in Egypt , both because they had no certaine place of habitation , but preyed vpon others , and because they were not of any great power to hurt , but by reason of their great multitudes . They hurt like Scorpions , because when Valens first brought them in , they came as helpers , but after a while they proued most mischieuous to Christendome ; as the Scorpion looketh pleasantly , and putteth to no paine at the first , till after three daies , when the torments of his stinging are most grièuous and kill , for which cause also their sting is said to be in their taile . Yet there is a difference from the Scorpions sting , in that these only torment and kill not , and torment such onely as want the marke of God in their forehead . For though many in these warres were slaine , yet the Empire was but wounded as it were , and not for euer destroyed , seeing after a certaine time it reuiued againe . And it is the state in generall whereof it is spoken , when he saith , That they should not kill , but torment them . As for the exception of the sealed ones , whereas it may seeme that they were hurt most , for so much as the Orthodox were most peresecuted by the Goths , being partly after a time drawne to be Arrians . This exception I take it , is made to note that such as were not sealed , but turned away after Heresie , were the cause of this mischiefe , neither could the Elect receiue any dammage hereby , seeing all outward calamities suffered for Gods sake are turned to an inward aduantage vnto them . The time of fiue moneths being resolued into daies , is iust the foresaid terme of 150. yeeres , a yeere being vnderstood by a day , as is frequent in prophesies . It may also bee applied vnto the fiue times of Romes vanquishment in the compasse of these yeeres . The state being thus often ouerturned , and they who were wont to bee Lords of all into seruitude reduced , their houses fired , their wiues rauished , their riches comming into the possession of others , and themselues exposed to extreme pouerty and want , harbourlesse and comfortlesse , no maruell though they desired rather to die , expecting no end of these miseries . To shew the warlike manner of their comming , they are further likened to horses prepared vnto the battell ; to shew the soueraignty to which they attained , Crownes like gold are ascribed vnto them , to shew that they were no true Locusts , but onely of their quality and condition , they are said to haue the faces of men , and the haire of women to shew their barbarousnesse , and the teeth of Lions for their deuouring and cruell tearing in peeces , none being able to withstand them in their time . Their iron brest-plates shew their might , their wings their swift and sudden comming , their noise their hideousnesse in their comming . Their terme of fiue months is againe repeated , to make the Allegory taken from true Locusts to hold the better , seeing this is the whole terme of their life , as hath beene already shewed , and therefore it is set forth by months , and not by daies . The Angell of the bottomlesse pit , a murtherer and destroyer , is said to be their King , to note out by whose instigation they came forth , and vnder whose banner they fought , although God vsed them herein as instruments to execute his iust iudgements . And thus I haue by Gods grace fitted a most kindly exposition to this most hard and mysticall passage . Whence we may see ; that besides ordinary , God hath vnexpected waies to plague wickednesse withall , and to abate the pride of those that are most potent and thinke themselues most secure . And whosoeuer are the instruments to execute Gods will in this kinde , can doe nothing no longer time than he permitteth them . And howsoeuer the godly being mixt with others partake in outward miseries , yet nothing shall be able to hurt them , God hauing a speciall care at these times ouer them , so that they haue wherein to reioyce when all things are confounded ; for no hurt , which is an hurt indeed , can come to them , seeing these outward things are but shadowes , and as the superfluous haires of the head , in losing whereof there is no detriment , as Chrysostome and Augustine speake .

Quest. And the sixt Angell blew his Trumpet , Vers. 13. and I heard a voice from the foure corners of the altar , &c. Loose the foure Angels bound in the great riuer Euphrates . And these foure Angels were loosed , being prepared for an houre , for a day , for a month , and for a yeere . Who are these foure Angels ? What voice commandeth their loosing , and what is meant by the time of an houre , day , &c. for which it is said they are prepared ?

Answ. Some by these foure Angels vnderstand two Popes , Lyra. P●t . Aureol●● . D. Ant. and two Emperours ; Symmachus , and Laurentius an Antipope , and Anastasius Emperour in the East , an Eutichian Heretike , and Theodoricus King of Italy , an Arrian , about ann. 502. For these two in contending for the Popedome , this Emperour and King in standing for their heresies destroyed a great number of people , which they were ready to doe before , but now being loosed put it in execution ; and they are said to be bound in Euphrates , because it was the bounds of the Roman Empire . Some , which desire to draw men a farre off , that they may not looke at the Pope and Papacy , Beda . Richard . de Sancto victore . Haimo . Rupertus . Arethas , &c. expound this of all the Deuils in hell which are now bound , but shall be let loose in the time of Antichrist to make such hauocke in the Church , destroying and killing of Catholikes , so as the like was neuer done before , and this , Viegas the Iesuite saith , is the common opinion . But neither of these expositions can stand ; not the first , because it is much forced to expound the Angels bound in Euphrates of such as liued a farre off , and farre distant one from another ; nor the second , because it is a iudgement vpon the world for sinne , not a triall of the Church by further persecution . And it may bee plainly found out to haue beene already fulfilled , and therefore in vaine applied to future times .

There is then a third exposition embraced by all ours , by which the Saracens and Turkes are vnderstood here , to haue beene loosed at this sounding , to become a scourge to Popery , the last and greatest trouble of the Church of God . This sixt Angell sounded vnto iudgements vpon the idolatrous Papists the great corrupters of religion , set forth before by the pale horse , after that the Goths were put down , who were sent for a plague of Arrianisme . Now although the Longobards were the next iudgement in Italy , yet because there will be a fitter place to figure them out in another vision , Chap. 13. the Spirit of God proceedeth here to the Saracens , the greater and more vniuersall iudgement . The voyce which was heard speaking to the sixt Angell from amongst the foure hornes of the Altar , is by the consent of all , the voyce of the Lord Iesus , who had suffered , and was sacrificed for our sins : he vttereth his voice , not from the midst of the throne , where he stood , but from the midst of the Altar , vnder which it is said before , the soules lay crying for reuenge ; to shew , that their cries were heard and preuailed to the producing of the grieuous euils following . They were answered before by signes , for the Angell tooke coales from the Altar and threw them downe to the earth , whence insued thunders , lightnings , and earthquakes : but now by a liuely voyce commanding to loose the foure Angels bound at Euphrates , who stood alwayes ready at an houre , day , moneth or yeere , that they might goe forth to kill , and destroy , and come vpon these grosse corrupters of religion with innumerable and inuincible armies of Saracens and Turkes . Brightman . Some vnderstand by these foure Angels , foure chiefe rulers of the Turkes stirred vp by the euill Angels , which are deuils , ann. 1300. For after a great ouerthrow receiued by the Scythians , recollecting their forces againe , they diuided that part of Asia which they held amongst foure Peeres , Carmanus , Sarchanes , Gregor. lib. 7.1 . Calames , and Ottoman ; there was also for a time a fift Amurius , but the gouernment was soone reduced to foure againe . They are said to be loosed , when they began to preuaile on this side Euphrates , which was not till about this time . For howsoeuer they did much damnifie the Romans before , yet they were made still to retire by the Catalaunes vnder the reigne of Andronicus , Gregor. lib. 7.3 . who put them to flight and kept them in great awe , but not pursuing their victory , but returning home they brake out , and in a short space possessed themselues of the holy land , held till then by the Christians , and in other places also did greatly inlarge their dominions , whereunto they were more inabled by growing to a monarchie vnder Ottoman , after that they had beene a while diuided vnder foure . The time of an houre , day , month , and yeere , according to this , is applied to the continuance of the Turkish greatnesse , which counting a day for a yeere , is 396. yeeres , and so shall haue end ann. 1696. for so much as it began 1●00 . And vnto this of Brightmans agreeth Fox , Fox . as touching the time when this taketh place , though not in the particular exposition of these foure Angels , & of the houre , day , Bullinger . Ill●ricus . Pareus . &c. Others vnderstand the Turks , with all that ioined with them from the first beginning of their preuailing , about ann. 620. in the dayes of Mahomet : for there were foure sorts of people , who ioyned together , Saracens , Turkes , Arabians , and Tartarians . These are said to be bound in Euphrates , which is a great riuer descending from the mountaines of Armenia thorow the midst of Caldea and Babylon , because this riuer was anciently the bound of these barbarous people , past which they came not to infest the Romane Empire , till the time of Heraclius , who called forth the Saracens to helpe him in his war against the Persians , but dismissing them without their pay , they being hereby incensed , vnder their Captaine Homar ioyned vnto them the Arabians , &c. and inuading the Romane Empire , in a short time subdued all Arabia , Palestina , Aegypt , Affrica , Cyprus , and Asia the lesser , euen to Bizantium , and afterwards Spaine , which they held till ann. 1488. in the time of Ferdinand king of Castile , grandfather to Charles the fift . These foure peoples came together at the last vnder one Sultan Ottoman . They are set forth by the name of Angels , because they were sent of God to punish the wickednesse of Christian people . They were ready for an houre , a day , &c. to note their sudden comming and growing to such a greatnesse , and their armies are all figured out afterwards by horsmen .

Some vnderstand here the foure Angels of Chap. 7. which held the winds , Andreas . Grasserus . because their loosing hath not hitherto beene set forth , and by the horses appearing , vnderstand the Gothes sacking Rome foure times , and by putting downe the secular Empire made way to a spirituall , by the horsmen the R●mane hierarchy . But this is nothing agreeable to our purpose , neither can I stand to examine the reason of bringing them in here which haue beene so aptly fitted to another place . I hold it most cleare and euident , that this passage doth properly belong vnto the Saracens and Turkes with their associates , being foure in number ; so populous , and hauing vpon such a sudden ouer-runne so great a part of the world . Ann. 631. For vnder Homar successour to Mahomet , a great part of Syria and Aegypt were subdued by them , hauing before taken Damascus , Gaza , and Ierusalem . Ormisda the King of the Persians at that time called to his aid against them the Turkes , Ann. 634. who soone after killing him , ioyned with the Saracens as one people , and wanne Cilicia , Cappadocia , Ann. 646. Mesopotamia , Cyprus , &c. Vnder Homan their next king , they wanne Affrica and Babylon , and so to the number of one and twenty more , successiuely they were alwayes inlarging their bounds till ann. 832. their chiefe Gouernor being called Calypha , which signifieth a general Lord , and the gouernours of Prouinces , Sultans . After this , the Sultans growing ambitious , fought one against another , and against the Calypha ; which opportunity the Turkes taking , committed many rapines , and enriching themselues , at the last challenged to themselues the Empire of Asia , creating one Zadoc their Emperour ann. 1051. after whom diuers reigned , more and more inlarging their bounds , till ann. 1240. the Tartarians subdued them but in the dayes of Ottoman , ann. 1300. they recouered againe their former Empire , and further subdued Constantinople , and haue exceedingly shaken the state of Christendome in these neerer parts , as all men know . And the time of their first beginning agreeth best to our purpose , being not much aboue one hundred yeres after that the plague by the Gothes was ouer , so that I cannot assent vnto them that will haue the yeere 1300. designed here , when the Turkes recouered againe their greatnesse , and grew more potent than euer before , seeing there is no iust reason , if we proceed as we haue begun , to exclude , but rather to include the Saracens with the Turkes , seeing together they haue beene many yeeres , and are one common plague sent of God , and are vnited in one and the same religion .

Now to fit euery passage in the Text vnto them , vers. 14. when it was the Lords will that they should come and plague the world on this side Euphrates , hee declareth it by bidding the foure Angels bound in Euphrates to be loosed , because as there are good Angels to excite vnto good actions , so there bee euill ones to instigate vnto euill , to rapine , murther , and bloud-shed . The Deuill had no power before in these barbarous people , because not appointed by God , but prohibited from inuading the Christian territories ; but now he hath licence , and foure art said to bee loosed , because they instigated foure peoples . And there needed no more but to loose them , for they were most ready at an houre , &c. whether the Lord would haue them goe forth at an houres warning , or a dayes , or a moneths , or a yeeres , so that whensoeuer he should say , goe this houre , or this weeke , &c. they were most expedite . As for Master Brightmans calculating of the time that the Turkish monarchy should continue , it seemeth to be forced , both because it is here onely shewed vpon what warning they were ready , and not how long they should tyrannize , and because the accounting of a day for a yeere holdeth not so currently in this place , in respect of the houre also mentioned . They kill the third part of men , such great slaughters did the Turkes make where they came , that of three parts , not aboue two escaped . Vers. 16. The number of their armies of horse two millions of millions . Neuer was there seene such an army of horsemen together , neither is i● possible , but by an hyperbole an infinite number is put for a wonderfull great number . And truly the armies of these people haue exceeded in number : Bai●z●t was once in the field with 500000. and Tamerlan the Tartarian with 1300000. Vers. 17. Their brest-plates of fire and Iacinth , and brimstone , the heads of the horses , as of Lions . This sheweth , how they should waste the world of people by all meanes , euen as a deuouring fire and brimstone , which ( I take it ) is added in alluding to hell , which burneth with fire and brimstone . For as the rage of that cannot be withstood , no more could these bee withstood in their time , and as that fire is the most hideous of all fires , so these haue beene the most terrible of all people : Their Iacinth colour is red , or yellow , or blew , as the Lillie signified hereby . Their lions heads shew their fiercenesse , Fire , brimstone , and smoake went out of their mouths . They did euen breath out cruelty , threatning destruction to such as withstood them ; if the great Turke doth but speake the word , the greatest of his subiects dareth not but submit , euen vnto the death , yea to the execution of himself . No Sanneherib hath euer spoken more proudly and minaciously , than hee hath beene wont to doe . Their powers are in their mouthes , and in their tailes : The Locusts power was in their tailes onely , for they spake not against Christianity in generall , but were ready ( though in a corrupt manner ) to entertaine it : but these as professed enemies defie Christianity , and make war against it , and by cruelty and deceiueablenesse seeke to draw as many to Mahumetisme as they can ; and thus they destroy both soules and bodies . And because they are said to haue lions heads , as the Locusts Lions teeth , and it is the property of a lion to kill with his taile ; they kil also with the taile , as they did being first called vpon for aid , but turning to be destruction to such as called them ; as the serpent proueth to him that receiueth it .

Vers. 20. The rest neither repented that they should not worship Deuils , nor images of gold , &c. Vers . 21. Neither repented they of their murthers , &c. In these words is set forth the obstinacy of the Papists , and it is made yet more euident , that the Turkes were sent for a plague of their superstitions and corruptions . And the euent answereth the prediction , for they are as great worshippers of images , as great murtherers & fornicators as euer they were . Neither can this be applied to any but them , seeing they onely of late dayes haue beene notorious for their idolatries , and massacres , and whoredomes also , which haue beene obserued by all the world .

And whereas Deuils are mentioned , the worshipping of whom , it seemeth , cannot be charged vpon them , let their delusions by apparitions , and voyces vttered at the Sepulchres of Saints , and by images be considered , and I doubt not but the indifferent arbiter will acknowledge that these things come from Deuils , who are worshipped vpon an imagination that they are the Saints . Againe , an idoll is nothing , saith the Apostle , but what is sacrificed to idols , is to Deuils . Wherefore let not vs that haue repented , and so are spared from the Turkes inuasion , make a relapse againe , but praise God for this mercy , and pity their obstinacy and blindnesse , which know not the time of their visitation .

CHAP. X.

ANd I saw another strong Angell comming down from heauen , compassed with a cloud , Vers. 1. and a rainbow vpon his head , &c. Who is this Angell ? What little booke open is it that he holdeth in his hand ? Why doth he stand so strangely one foot vpon the sea and another vpon the land ? What meaneth his loud cry , and the seuen thunders vttering their voices thereupon , which must not be written ? And why doth hee sweare so seriously , that time shall be no more but during the sounding of the seuenth Angell ? And what is meant in that Iohn is bidden to eat that little booke , &c. for all these things doe so hang together , that they must needs be expounded together ?

Answ. It is to be vnderstood , that all these things come vnder the fixt trumpet , and therefore are to bee referred to the same times , though perhaps beginning somewhat after the iudgements before declared . Hitherto hath beene nothing but matter of terrour by fierce enemies in infinite multitudes , destroying a world of people for idolatry , murthers , fornications , &c. Now because the Lord had some people in these most corrupt times , which read and cleaued vnto the Scriptures , and impugned hereby those grosse corruptions , though with danger of their liues , and prospered in respect of their cause in so doing : it seemed good vnto the Spirit of God by some figure to shew this also , and the figure is an open booke in the hand of a strong Angell , eaten vp by Iohn , which was sweet in his mouth , but bitter in his belly . And againe , in the next Chapter a reed giuen vnto him to measure the temple , the outward Court being left vnmeasured , as being trampled v●der foot by the Gentiles two and forty moneths ; in all which time , the two witnesses of God prophesie in sackecloth , &c.

C●y●rae●s . Bulling●r . Aret●●s . Aug●st . &c. Br●ghtman . For●s , &c. This being thus generally premised , I come now to the particular Quaeres . This strong Angell , by the consent of most Expositors , is the Lord Iesus , who hath a rainebow about his head , to shew the security brought vnto men by him ; is cloathed with a cloud , that is , the nature of man ; his face shineth as the Sunne , because he is the light of the world ; his feet like pillars of fire , to shew that his ministers propagating the Gospell , kindle a fire of feruent loue where they come ; one foot being set vpon the earth and the other vpon the sea , set forth his dominion ouer sea and land . Ly●a . Lyra vnderstandeth the Emperor Iustinus , and his Nephew Iustinianus about the yeere 518. who held a little booke open when he wrote his Epistles against the Arrians , in fauour of the Orthodox .

Lastly , some vnderstand an Angell properly , either Gabriel , or some other , perhaps the same that was before so desirous to haue the booke opened , Chap. 5. but all the seales now being opened , and men not being moued to repentance , it is precisely noted in the Chapter before going , he commeth againe roaring as a Lion , so loud , as that thunders Eccho-like are heard , Arethas . Andreas . Abbas . Ioach. Fox . and protesteth that time shall be no more , &c. that men might hereby at the least be awakened & made to repent . And vnto this doe I subscribe , because I see no necessity of vnderstanding Christ by an Angell here , but rather as the word soundeth : for it is expressed in none other termes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another Angell , that is , another such , as the Angels blowing the trumpets . When Christ is set forth by this name , it is alwayes with some addition , as the Angell of the Couenant , &c. Moreouer , what need was there that Christ should now leaue his royall throne in heauen to come downe to the earth , when hee had many ministers fit for this seruice ; and indeed , this cannot well be applied vnto Christ , seeing it is expresly said , Act. 3. The heauens must containe him till the time of restoring all things . Whereas the apparatus of a cloud , rainebow , &c. may seeme not to agree to an Angell indeed : let it bee considered , that the Angels in heauen doe partake with Christ in his glory , as the Saints doe ; and then it will not seeme absurd that an Angell should bee set forth thus descending , all making for the honour of God and of Christ , to whom they are ministers , being glad with so great glory . The little booke opened , Pareus . some will haue to be the same which before was said to be sealed . Some the holy Scriptures , the opening and right vnderstanding whereof , Aretius . after that they had beene long kept shut in the time of Popery , is here figured out . And this seemeth to mee to agree best , for the other booke must needs be very great , out of which so many horses issued , and other things appeared , this of the Scriptures is but a little booke in comparison . Moreouer , the contents of the other booke were before declared , and therefore superfluous it was to propound it againe . Pareus . Bullinger . Forbs . One foot set vpon the sea and the other vpon the land , some vnderstand to haue beene done , to shew Christs dominion ouer sea and land , euen in the time of persecutions , when he might seeme to haue beene cast out of his possession . Others allegorically , Brightman . Tho. Aquin. Beda . by his feet vnderstand the instruments of rearing vp the Gospell againe , and so apply his right foot vnto the most famous , and the left to others of lesse note , these were set vpon sea and land , when all sorts of people were admonished by them . But there needeth no such curiosity here , for what doth he come to foretell of , but the approach of the end of the world ? Which for so much as it consisteth of sea and land , how could hee addresse himselfe more fitly to tell of the destruction of it , than by this gesture of setting his feet vpon sea and land , and lifting vp his hand to heauen .

Touching his loud cry , and the seuen thunders hereupon vttering their voyces , which Iohn must not write ; these things serue further to declare the terrour of this messenger sent from heauen : for when the Lion roareth , the beasts of the forrest tremble , so when this Angell is set forth roaring so loud that a thundering noise reboundeth againe from the sound of his voyce , the Lord would haue men to tremble at it , and repent , and turne to the Lord from their sinnes , wherein they are noted hitherto to haue persisted . The things vttered by the thunders the Lord will not haue written , because in all likelihood they were copiously set forth in other parts of holy Scripture , nothing being more frequent than to admonish to repent , and to threaten the impenitent . And the thunders are said to be seuen , which is a number of perfection , to shew that many terrours should come vpon the world , if haply they would be rouzed vp hereby . Others by these thunders vnderstand the ministers of these times , Brightman . who like sons of thunder cry aloud to moue men to repentance , and the number of seuen is vsed , to shew that they are guided by the Spirit , with his seuen-fold gifts , neither doe they vtter any thing but from Christs mouth , whose ecchoes they are . What they vtter must not be written , because there are some mysteries which should not be knowne now , Pareus . but are reserued for after times . Pareus , as he referreth all things here in common to all the six trumpets before going , as matter of consolation to the godly , so hee vnderstandeth the ministers in the time of persecution , who did not forbeare to vtter their thundring voyces against Tyrants , though vnto deafe eares ; which is noted , in that Iohn is forbidden to write : for when any thing is spoken or written , but not regarded , it is as if it were not written . And this is spoken , that Gods ministers might not be discouraged , but account of their ministery as most precious , & therefore sealed vp , though vnprofitable to saluation to the wicked world . Let the reader follow which of these he wil , but the first seemeth to me most naturall and lesse strained . Pareus . Pareus mentioneth other words here vsed in some copies , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Andreas , and Bibliaregia , pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but all commeth to one ; After these things write againe , and write not these things . Touching the oath here taken , it is to assure vs , that it will not bee long before Christs comming to iudgement , but vnder the sound of the seuenth Angell , that none might deferre the time of their repentance . And yet , for so much as the time of this Angels sounding is vncertaine , Napie● . though we may know when it beginneth , the iust time of the Lords comming to iudgement cannot hence bee gathered . Wherefore that straine of some ( which make the seuen seales and trumpets to parallel one another , and to containe euery one an equall portion of time , viz. either two hundred and fifty yeere more or lesse , and from this ground determine of this time of iudgement ) is to be declined as erroneous , seeing these times haue appeared to bee vnequall , some one being as long as two or three others . And he calleth the Lords comming to iudgment , & the consummation of this world , the mysterie of God by the Prophets foretold , because it is hidden from most men , and yet apprehended by faith onely , but the Prophets did not cease from time to time to speake of it . Thus all Expositors agree but onely Brightman , who expounde h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , delay ; Brightman . and the mystery of God of the calling home of the Iewes , and of their flourishing estate , after this their calling foretold by the Prophets . So that he will haue this booke to extend no further , but to the accomplishment of this mystery . But for so much as plaine mention is made of the rising of the dead vnder the seuenth trumpet to come to iudgement , Chap. 11. vers. 18. it is euident , that the mystery to be finished here mentioned , is the consummation of the world , and not the vocation of the Iewes . Touching the eating of this little booke , Iohn is herein made a figure of those instruments , whom God meant to vse to set open the Scriptures , Ezech 3. after that they had beene so long shut vp . For by earnest studying they did euen deuoure this booke , taking great pleasure in this study , but afterwards it was an occasion of much suffering , set forth by the sweetnesse in the mouth and bitternesse in the belly . Thus most Writers agree , Rupertus . Thom. Aquin. but some vnderstand this of the person of Iohn , who was to returne from banishment , and to preach the Cospell againe . But the extent of his preaching here mentioned is so great , as that it cannot agree to his person , who preached onely in Ephesus a few yeres after this . Againe it is vnder the sixt trumpet , long before which Iohn was departed . And●●a● . Some thinke that Iohn shall liue againe in the dayes of Antichrist , and come and prophesie with Enoch and Elias . But this is a fond phantasie , the truth hath already beene shewed , whereupon wee may build , because confirmed by experience . The word of God being shut vp in the time of Popery , hath long agoe beene set open againe by the hand of a strong Angell , and it hath beene prophesied againe to many Kings , Peoples and Nations : and although it be opposed to this day , and Popery oft getteth the vpper hand in sundry places , yet herein the truth suffereth but as in the time of the Primitiue Church , it was aboue three hundred yeeres before that it was generally receiued then : so that the time of iudgement , when an end shall be put to all things , cannot be farre off , and this should moue euery one of vs to turne speedily to the Lord by true repentance , and to beare patiently any aduersity for the Lords sake , nothing doubting , but as the holding forth of this open booke hath beene already accomplished , and the preaching againe after so long a time of silence , so whatsoeuer is here further auerred by the same Angell of the consummation of this world shall also vndoubtedly follow , and yet a little while he that shall come will come and will not tarry .

CHAP. XI .

AND there was giuen me a reed like a rod , and the Angell stood and said , Vers. 1. Arise and measure the Temple of God , & the Altar , and those that worship in it . And the outer Court of the Temple cast out , &c. What is figured out by this measuring , & the leauing out of the outer Court to be troden vnder foot by the Gentiles 42. months ? Who are the 2. witnesses that prophesie in sackcloth , & what time is designed by their 1260. dayes ? What are the miracles done by them , and the beast that killeth them ? What time is meant by three dayes and a halfe , wherein their dead bodies should lie vnburied ? And what is their rising againe , and being called vp into heauen ? And lastly , what is the great earthquake shaking the great city , so that the tenth part falleth , and seuen thousand men are slaine , and what city is this called Spiritually Sodome and Aegypt , where the Lord was slaine ?

Answ. These things are very obscure , and therefore Interpreters are much diuided about them . Lyra. Lyra is the most absurd , referring this to the feast of the dedication of the Temple , ordained by Pope Felix about ann. 525. as if he had beene figured out . Here Pareus telleth of some , that vnderstand this literally of Ierusalem and the Temple there , the reedifying of which is here figured out : but this cannot stand , because not onely the Court , but Temple , and Altar , and all are troden vnder foot of the Gentiles , neither shall this Temple or Altar euer be reedified againe .

The Papists generally grounding vpon the opinion of the ancients , referre all to Antichrists time , Irenaeus . Iustin . Martyr . Cyprian . Ierom. Basil . Chrsost . &c. who they thinke is yet to come , and shall reigne three yeeres and an halfe , but Enoch & Elias shall resist him , doing many miracles , &c. The consent of antiquity , I confesse , may much moue , and is indeed to be regarded in matter of faith , when with one consent they giue the sense of any place of Scripture , which requireth not experience for the better vnderstanding therof . But the things here set forth being of that nature , that they cannot be so well vnderstood , till that in processe of time the euent giueth some light to the prophesie , it is no derogation from the ancients herein to goe from them , especially when by euident reason it appeareth , that they haue erred in their iudgement . And Bellarmine himselfe consenteth , Lib. 3. de P. R. cap. 5. that the Fathers haue erred much about the Antichrist , because they saw not the histories of future times . Ieronym . in Malac . ad Minerium , & Alexandrum , cap. 4. Neither yet are the ancient Fathers for the comming of Enoch and Elias in person , for Ierome calleth them Iudaizers , who thinke that Enoch and Elias shall come againe in person : for he saith , The Iewes and Iudaizing heretikes thinke , that Elias shall come againe and restore all things ; but to this Christ answereth , when being demanded about the comming of Elias , he saith , Elias indeed shall come , and if ye beleeue it , he is already come , by Elias meaning Iohn Baptist .

Moreouer , that this is an errour is plaine ; 1. Because it is impossible , that any man should effect so many things in so short a time , The Antichrist expected by the Papists confuted . as they say , Antichrist shall doe , that is , bee receiued of all the Iewes for the Messiah , build the Temple in three dayes , ouerthrow the Turke , the Persian , the grand Cham , and Prester Iohn , kill the three kings of Aegypt , Libia , and Aethiopia , build vp Rome burnt with fire , and sit there as a Monarch persecuting the Christian religion in all parts of the world .

2. Because at the end of this time they say Antichrist shall bee destroyed , and from his death to the end of the world shall bee but fiue and forty dayes , and so the very day of iudgement shall bee knowne , contrary to the consent of all Scripture .

3. Because the things in this booke set forth are said to bee such , as must shortly be done : now for so much as a great part of the booke is spent against Antichrist , it cannot be , that his time should be put off so long , or be so short when it commeth , seeing it occupieth the greatest part of this prophesie comprehending the whole time of the Gospell . Yea , the Apostle Paul saith plainly , 2 Thess. 2.7 . that the mysterie of iniquity did then worke .

Lastly , Antichristianisme is a mysterie that is so couertly carried , that Antichrist can hardly be discerned when hee is come , Bullinger . Fox . Pareus . Brightman , &c. so that many shall be deceiued which were not so , if he were a professed enemy and had Enoch and Elias to fight against him . Our Diuines generally hold , that there is set forth a reedifying of the spirituall Temple of God , being ruined and almost r●zed to the ground by the fury and malice of the enemies thereof , as in the like figure , Ezech. 40. &c. is set forth the reedifying of the materiall Temple being destroyed by the Babylonians after their returne from captiuity . Euen as when one is set to measure ground for any building to bee set vpon it , it doth argue an intention to build there . Now as the Temple of old did consist of an house called the Temple and an Altar , and such as came to worship there , so the spirituall Temple is described by way of allusion to it , by these parts .

2. But touching the outercourt there is difference in the reading . Pareus following Luther , and the copies of Robert Stephanus , readeth it the inner Court , but Arethas the outer , and so Arrias Montanus , Oecumen . August . Beda , Tho. Aquin. Abbas Ioachim , Rupertus , Haimo , Beza , &c. But the difference in the sense is nothing , the Court whether inner or outer is left vnmeasured to figure out the power which the Gentiles should haue there euen in the time of the repairing of the decayes of Gods Church , by oppugning errour , and teaching the truth . But what is meant by the Court is hard to determine . Some vnderstand the Popish Clergy , Pareus . Bullinger . which together with the Pope haue apostatized from the truth , these are not to be measured but left out , as aliens from the grace of God ; and fitly are they set forth by the inne Court , which was the Court of the Priests . Some vnderstand all the Papists , Brightman . Forbs . Grasserus . which by this figure are set forth to be more than the professours of the truth , as the Court was greater than the Temple , and the city yet farre greater than it : so the Lord would hereby shew , that in the time of light for a long time the Pope should haue the most followers still . By treading vnder foot is meant their subiection to the Papacy , and the maintainers of Popery are called Gentiles , because in their idolatries and ceremonies most like vnto them .

One hath a singular opinion by himselfe touching this Court and these Gentiles , for hee vnderstandeth the Turkes , Fox . and the nations subiect vnto them , these are left out , because when the Church should be reedified in these latter dayes , this reedifying should not extend vnto them , but they should be vnder the heathen Turkes . For mine owne part , I am much affected with this last , but so as that I thinke the Papists are not to be excluded , who keepe a great part of the Christian world vnder their superstitions also , as the Turke doth vnder his ; wherefore I resolue that both are here meant , the Turkes are Gentiles , because out of the Israel of God ; the Papists are Gentiles , because idolatrous and superstitious like the Gentiles . They together then tread vnder foot the court of Gods house , by holding vnder the greatest part of the world , which formerly hath beene Christian , euen still in these dayes of light , the one in the East , the other in the West .

3. Touching the time of two and forty moneths some vnderstand a short time , Bullenger . Pareus , &c. Centur. Mag. deburg . Iunius . but indefinite . 1. Some vnderstand the time when the outer Court should thus be troden vnder foot , by the Pope , and so they count from the beheading of Iohn Baptist , resoluing these moneths into dayes , 1260. and reckoning them for yeeres vnto Boniface the eight , ann. 1294. out of which foure and thirty being deducted , being the age of Christ , not long before whom Iohn suffered , there will remaine 1260. 2. One reckoning these moneths by dayes , Brightman . and taking the dayes for yeeres , not according to the Iulian account , whereby two and forty moneths make 1278. dayes , but according to the Aegyptian , falling short in this summe eighteene dayes of the Iulian , will haue the time accounted so much short of 1260. as it exceedeth by the Iulian account , and so vnderstandeth here 1242. Iulian yeeres , which time hee beginneth in the dayes of Constantine , ann. 304. and extendeth it to the Councell of Trent , ann. 1546. All this time the outer Court was troden vnder foot through the heresies that preuailed , and the two witnesses the old and new Testament prophesied in sackcloth , but then they were killed by the authorizing of one corrupt translation onely , and falsifying their Expositors , who had anciently giuen life vnto them by their sound expositions . 3. Another vnderstandeth the time of the Turkes tyrannizing , Fox . from Ottoman to the last that shall be , which he reckoneth by Sabbaths of yeeres , making euery month such a Sabbath , as Daniel doth a weeke , and so the whole summe of yeeres 294. But experience sheweth this to be but a coniecture , because the Turkish tyranny continueth still , it being now farre past the time thus calculated . For Ottoman was ann. 1300. vnto which adde 294. and it will amount but to 1594. As for that of Brightman , it were to bee wished that it were so , for according to his account , we should soone bee deliuered both from Turke and Pope , who I feare haue a longer time to continue than he imagined . But here is both a difference of eighteene yeeres , and the two and forty moneths of the Popish Gentiles doe not thus agree , much part of this time the Church being put to it , and the Scriptures wronged by the A●rians and other Heretikes , and not by this Antichristian sect , who are not obserued to haue gotten such an head till about Ann. 600. Of the second opinion there is lesse probability , seeing it is not set downe when this treading vnder foot should be , but how long it should endure . And as for the first exposition , it were strange that no certaine time should be meant here , being measured out thus by so many moneths and dayes , when as both in Daniel and Ieremie , and other Prophets , it hath alwaies beene found that a certaine number named , hath noted out a certaine time . Pareus mentioneth this as being followed by some , and most approued by himselfe , if a certaine time be here determined . There is another exposition therefore onely remaining , whereby so many yeeres are meant as there are daies in 42. moneths , that is , as the Spirit of God immediatly directeth vs , 1260. according to the Egyptian account , reckoning thirty daies to a moneth , for by this account it is most probable also that the Lord would haue vs goe , because Egypt is afterwards here mentioned . The time then of the Turkes tyranny must be 1260. yeeres , and as Turke and Pope haue the same beginning and continuance , for History sheweth that they beganne together , and as 42. moneths setting forth thus long a time , are here iointly ascribed to the Gentiles treading the Lords holy City vnder foot , so Chap. 1● . 42 . are particularly ascribed vnto the Pope . Now the time of both their beginnings is notoriously known to be ann. 606. then Mahomet broched his Alchoran , and Boniface the third obtained of Phocas to be vniuersall Bishop . If then we reckon from hence , by adding to 1260. the end of their time will fall out , ann. 1866. The Locusts were a plague but of fiue moneths , but by these the Church is exercised more than foure times double thus much , onely the comfort is , the Temple , &c. is measured , to signifie the preseruation of the Church , especially after the opening of the Booke , so that there shall still be certaine Nations so defended from them , as that the truth shall be there maintained during this whole time . The Lord Iesus , vnder whose Banner we fight , and for whose honour we stand , suffer not his Temple to be any more by Pope or Turke inuaded or lessened in the number of those that worship in it , till the full time of the destruction of these deadly enemies shall come , and of the Lords taking of all the Kingdomes into his owne hands , but rather increase this number , taking pity vpon the infinite multitude of poore seduced soules , and giue vs all faith and patience whatsoeuer he hath appointed vs to suffer for his truth , and if the time of this affliction be yet appointed thus long to come , he shorten it for his Elects sake , Mat. 24. as he promised to doe touching the time of the siege of Ierusalem .

Touching the two witnesses , vers. 3. of whom it is said , I will giue vnto my two witnesses , and they shall prophesie , I see no reason why Beza should reade as he doth , I will giue it vnto my two witnesses , as if he meant to giue the City vnto them : for the sense is plaine , as most agree , I will giue the gift or spirit vnto them , and they shall prophesie . The greatest doubt is , who are meant by these two witnesses ? I haue already touched the common tenent of the Papists , holding them to bee Enoch and Elias , but this needeth no refutation , both for that the time of 1260. daies , whereby are meant so many yeeres ( according to the exposition already giuen of the two and forty months being the same time ) doth not agree , as experience sheweth , the greatest part of this time being expired and Enoch or Elias not yet heard of : and also because it is plainly against the reuealed will of God to send any from the dead to preach to the liuing , as the Lord sheweth in the Parable of Diues and Lazarus , when Diues made request that Lazarus might besent to warne his fiue brethren liuing , Abraham denieth this request , Luk. 15. and the ground of his deniall is , If they will not beleeue Moses and the Prophets , neither will they beleeue if one rise from the dead againe . If it be said Enoch and Elias neuer died , but are preserued aliue for this purpose , the Author of the Epistle to the Hebrewes confuteth this : for hauing reckoned vp many faithfull persons , amongst whom Enoch was one , Heb. 11.13 . he concludeth , All these died in faith , &c. He confesseth indeed , that Enoch saw not death , because he suffered not the separation of soule and body , but was extraordinarily changed , as the faithfull shall be at the last day : yet according to our vsuall phrase , whereby we say of the dead , hee is departed out of this life , he is rightly said to haue died . And if this kinde of change in the propriety of speech will not beare this word dying , 1 Cor. 15. for we shall all be changed , but not all die ; yet it is as strange for them , being so long agoe departed hence to come againe in person , as if men should come from the dead againe , which shall neuer be .

Lastly , the description of these two doth not agree to Enoch and Elias , but rather to Moses and Elias , who in their times did such miracles as are here set forth , Mat. 17. Vers. 2. and these two are also ioyned together in the transfiguration of Christ vpon the Mount , and Moses is oftentimes said to be one that did witnesse of Christ , and the Scriptures are they that testifie of me . Ioh. 5.39 . Which Scriptures being resolued into their parts , are called Moses and the Prophets , Luk. 16. a most famous man amongst whom was Elias , and therefore well by him may bee vnderstood all the Prophets . Reiecting therefore that of Enoch and Elias , Brightman . Beda . Tyconius . as a vaine fable , I hold with them that by these two witnesses vnderstand the holy Scriptures consisting of Moses & the Prophets as they were of old , vnder which the Euangelists and Apostles writings come also , as an exegesis , or illustration of them . For these witnesses must bee well knowne anciently , as the words doe imply ; and in taking these to bee the Lords two witnesses , we doe but follow the plaine euidence of the Word of God , ascribing persons thus to the two parts of holy Scripture . And consequently , they which sincerely and rightly preach Moses and the Prophets ( for so much as they doe but act the same persons ) may well bee vnderstood by these two witnesses also . And thus wee shall ioyne together two different expositions of those , who vnderstand by these two the holy Scriptures , as hath beene already said , and of those that vnderstand some few persons that haue giuen testimony to the truth in all the parts of this whole tract of Turke and Pope , Bullinger . Grasserus . Pareus . Fulke , &c. who of late time haue bin much increased in number , but yet may well goe vnder the name of two witnesses , because all euer represent but two , Moses and the Prophets , seeing they hold , and preach , & set forth none other thing but what they held and taught . Fox . There are that particularly apply this to Iohn Husse and Ierome of Prague , who were ill intreated by the Councell of Constance three yeeres and a halfe , and being killed , had their dead carcases for a time throwne out into the streets , but they were reuiued againe , as it were , when the Bohemians stood couragiously for the truth by them maintained , which was greatly preiudiciall to the City of Rome ; the tenth part thereof thus falling , and 7000. slaine , that is , many vpheld in an idle course of life by the Pope , in Monasteries , and other pretended religious places , being thus turned out and losing their liuelihood whereupon their life consisted . According to this exposition two and forty moneths are counted a seuerall time by themselues , of the Turkes tyranny , these 1260. daies , another seuerall time consisting of iust so many daies , and the three daies and an halfe a third seuerall time , so short as the words sound . There are also wonderfull iudgements reckoned vp which fell vpon their enemies in this time of their trouble , so that the History doth notably agree vnto this Text. This , I confesse , hath much affected me , and I would willingly haue imbraced it , for so the rest of the doubts here might easily haue beene resolued . But seeing the two and forty moneths are by the same Expositor resolued into 294. yeeres , in which hee hath failed , as hath beene already shewed ; I cannot see how 1260. daies can bee vnderstood precisely of daies , this being the whole time in all likelihood before set forth by two and forty moneths : for why should Gods witnesses mourne 1260. daies onely of this time , there being the same cause of mourning all the whole time for the holy City so many yeeres trodden vnder foot . Againe , although the Bohemians stood manfully for the truth and did somewhat preuaile , yet they were suppressed againe , and the whoorish City flourished till Luther , who gaue a farre greater blow vnto it .

Lastly , Pareus rela●eth an opinion of some , who thinke that in the last times there shall be stirred vp two famous Doctors in the spirit of Elias , in whom this shall bee accomplished : but according to this , the time should not be yet begunne , and the phrase here doth plainly make against it , in that he saith , I will giue vnto my two witnesses , not I will stirre vp two witnesses , as it must haue beene said if it had beene thus meant . I conclude therefore , that by these two witnesses are to be vnderstood the holy Scriptures anciently consisting of two parts , together with the faithfull Preachers and adherers vnto them . These haue neuer beene wanting all this time of 1260. yeeres of Turke and Pope , as for so much of this time as hath beene yet expired . For euen in the daies of Boniface , who vsurped this antichristian supremacy ouer all , or immediatly after , when Columbanus and Gallus were sent out as his Legats , ann. 617. to bring other Churches to the obedience of the Roman , two Councels were called , one in Bauaria , and another in Matiscon vnder King Lotharius , Anent . annal. Baiorum lib. 3. Vincent . Balaeus . in all likelihood to stop their proceedings . For of such Councels Writers make mention , but what was done is passed ouer in silence . Not long after , Ardanus , a Bishop of the Northumberland , opposed himselfe , and after him ann. 670. Fannanus and Colmanus , then Adelbertus , Gallus , Clemens , Scotus , and Samson Scotus , ann. 714. and with them Virgilius , and Sidorius , &c. who so desireth to see more of the witnesses of the truth , may looke into my Catechisme vnder the title , The Church is Catholike , or into Catalogus testium veritatis . Thus the Lord hath euer had his witnesses hitherto , and wee doubt not , but as Antichrist shall consume more and more , so their number shall hence forward rather increase than be diminished . Whereas these witnesses are further called Two Oliues and Candlestickes , vers . 4. the same phrase almost is found touching Iehoshua and Ierubbabel , Zach. 4.11 . vnto which place therefore it is generally held that it is alluded . Golden Candlesticks the Churches were called before , chap. 1. and therefore the same appellation is giuen to these witnesses for holding out the light of truth . And Oliues they are for their participating with the Lord Iesus , the true Oliue , Rom. 11.

5 Touching their miracles , they are the very same which were wrought by Moses and Elias : Exod. 5. for Moses turned the waters into bloud , and smote the earth with many plagues in Egypt ; 2 King . 1. and Elias destroyed his enemies by fifty in a company with their Captains by fire from Heauen , 1 King . 17. and at his prayer the Heauen was shut vp from raining three yeeres and a halfe . But how these things are performed by the holy Scriptures , and the Preachers of the truth against Turke and Pope there is great question It seemeth to me to be spoken onely by way of allusion , and that the meaning is nothing else , but ( as before at the sounding of the Angels fire rained downe and waters were turned into bloud , chap. 8. setting forth such terrible iudgements as were executed vpon Egypt , as hath already beene expounded ) so here the wicked enemies of the truth are terrified by commemorating what Moses and Elias did to the confusion of their enemies , for they may bee well assured to drinke of the same cup , whosoeuer they be at any time that dare to oppose the truth and to persecute the Preachers of it , though no such visible miracles bee wrought , as then , yet strange iudgements being executed to their destruction , as hereby many enemies of Moses and Elias were destroyed . This Fox doth particularly apply to the iudgements executed vpon the enemies of Iohn Husse and Ierome of Prague , but it may be obserued that there haue beene many remarkable iudgements at sundry times against the Papals for their tyranny against such as haue withstood their superstitions : for which I referre the reader to other Histories , lest I should dwell too long vpon this place . Brightman . Gorran . Some say , that fire commeth out of the mouth of the Scriptures , because they denounce fire and brimstone against the wicked which shall indeed come vpon them . And the waters are turned into bloud , in that they are carried away with errors , because they receiued not the truth . And the Heauens are said to be shut from raining , in that there was a long time so little dew of heauenly Doctrine distilled from the lips of learned Preachers , because there were no such . Pareus . Or because the enemies of the truth were void of all dew of grace whereby they should haue been mollified , still continuing hardened in their superstition . And by the fire going out of their mouthes is to be vnderstood the consuming of corrupt Doctrines , as of stubble by fire through the setting forth of the truth . And for the waters turned into bloud , wars and plagues & other iudgements wasting so many people since that heresie was opposed may be vnderstood ; and they may be said to turne the waters into bloud , because it was an effect of their preaching the truth . Bullinger . Bullinger vnderstandeth altogether the denouncing of iudgement and condemnation : for the wicked resisters of the truth shall bee destroyed by fire , Heauen is shut against them that they cannot enter there , and whereas they might haue reaped comfort by the truth preached if they would haue embraced it , set forth by waters ; their waters are turned into bloud , because this is turned into their destruction , and all this these two witnesses are said to doe because they denounce them , and they follow vpon their preaching , according to that of the Apostle , 2 Cor. 2.16 . We are a sweet smelling sauour in those that perish of death vnto death . Here is no great difference from that which I haue already said , for all agree that iudgements are here set forth following vpon the opposing of the truth preached , but that some referre them only to spirituall , some to temporall , and some to both : to which I subscribe , holding that the fire comming out of their mouthes is the fire of hell threatned by them to the wicked ; the shutting vp of the heauen , famines ; the turning of water into bloud , warres ; the smiting of the earth with plagues , strange diseases . Let the Reader consider , and follow which of these he pleaseth . But certaine it is , that the literall sense is not to be held ; for then men should Chimera-like vomit fire out of their mouthes to destroy such as were neare vnto them , and then there should be no raine all the time of this prophesying , and of the Gentiles treading the Court and holy City vnder foot : a very vnlikely thing , when as Antichrist must ( as they suppose that follow the letter ) leade so great armies to destroy Christians .

Touching the beast out of the bottomlesse pit , that killeth them when they haue finished their testimony , and exposing their dead bodies in the streets of the City , spiritually called Sodom and Egypt , where the Lord was killed three daies and a halfe , here is such a world of darknesse yet , as that it is most hard to resolue what is meant hereby . It is agreed by all , that Antichrist is this beast afterwards more amply described , Chap. 9.11 . and many will haue the King of the Locusts called Abaddon or Apollyon , whom also they take to be Antichrist , to bee the same , and that he is here spoken of , as already well enough knowne by his preceding description . I grant that this beast is the same there described , but as I said vpon that place , so I hold still , that the generall great Antichrist , the Deuill , is meant by Apollyon and Abaddon , and not a succession of Antichristian men , for their opposing of Christ in his truth , called that Antichrist . And so here the beast comming out of the bottomlesse pit is the Deuill in his instruments , whatsoeuer they be that impugne the truth , whether Mahumetans or Papals : for both fight against and kill the seruants of God for giuing testimony and standing to his truth , and because herein they follow the Deuills instigation and doe his worke , he is said to doe it , for hee doth it in them vsing their hands and weapons thus to fight and to destroy . When any instrument of the Deuill is spoken of in particular , he is said to come vp out of the Sea or out of the earth , as chap. 13. and not out of the bottomlesse pit , as in this place .

Touching the time it is said , When they shall finish their testimony , he shall make warre , Pareus . &c. This is well resolued by those which hold , that howsoeuer he shall oppose them all the time of their prophesying , yet he shall not preuaile to kill them till they haue finished the worke for which they were sent , namely , to giue testimony to the truth . For it cannot be imagined , that these instruments of the Deuill would permit quietly the witnesses of the truth so long a time as was before set downe , viz. 1260. daies , but so soone as euer they began to prophesie , these beginne to fight against them , although the Lord , for whom they stand , will not suffer them to bee ouercome and slaine , till they haue fully ended that worke for which he sent them . So that this is not to be vnderstood , as it may seeme at the first , to be done at the end of the fore-described time of a 1260. daies , but within the compasse of this time , as each witnesse hath finished his testimony which hee was sent to giue . And therefore it is to be noted , that he saith not when the time of their prophesying shall be expired , but when they shall finish their testimony . The whole succession then of witnesses is to be vnderstood by these two , who are all this time , their office being done , some martyred after other some to the end of the time intimated in the 1260. daies . Some applying all this passage another way , vnderstand by the finishing of their testimony the end of the whole time , Brightman . Fox . which is vnreasonable and discrepant from all types and descriptions of the Antichristian rage . For in all numbrings , both here and elsewhere , there is an admirable consent about three mysticall yeeres and an halfe , sometime called 42. moneths , sometime 1260. daies , sometime three daies and an halfe , sometime a time , times and halfe a time , that Antichristianisme should buckle with and preuaile against the truth : but after this time ended , there is not a syllable of any more hostility , so that if this be taken of some time after these three yeeres and an halfe ended , murdering and killing must be expected still ; this storme being quite blowne ouer , which is far from the Lords meaning , who hath expressed most plainly the contrary . Elias his shutting of the Heauen was also three yeeres and an halfe . Antiochus Epiphanes his causing of the daily sacrifice to cease three yeeres and an halfe , the time of Christs preaching here three yeeres and an halfe , an Antitype or Parallel to which is all the time of the Antichristian rage , and of the witnesses prophesying in sack-cloth . And hereby it appeareth further , that no two particular men are meant here , because thus Antichrists time must be somewhat longer than the allotted two and forty moneths , for otherwise hee could not kill them after his testimony finished , which they are giuing all this time , nor insult three daies and an halfe ouer their dead bodies . But the foresaid Authors conceiue another meaning of this place , as hath beene already shewed . Fox . One saith , that the time of the Councell of Constance is here measured out , which was three yeeres and an halfe , at the end of which , the two famous witnesses of the truth , Iohn Husse and Ierome of Prague were slaine , being vildly intreated all that time , and had their dead bodies cast out vnburied , according to the Letter , for three daies and an halfe ; their enemies all this time triumphing for their victory , but hearing of the constancy of the Bohemians in cleauing to their doctrine , they were stricken with feare , as if they had beene reuiued againe . Brightman . The other expoundeth it of the time from Constantine the great till the Councell of Trent , at which the holy Scriptures were put downe , whereas the Papals had great ioy for a time , this was done , ann. 1546. and certaine moneths , and ann. 1550. the Magd●burgians shewed some life and spirit againe , opposing the said Councell , and so manfully behauing themselues , that the enemies were put into great feare . I haue already shewed my reasons why I cannot consent to either of these expositions . Sleid. l●b. 22. It is threescore and ten yeeres agone and vpward since the Councell of Trent , and much longer since the Councell of Constance , and yet the Court of the Temple is trodden vnder foot by the Gentiles , and great Massacres haue beene in France and England , and other places in this time , so that if this were the meaning , it should also haue beene set forth how the Witnesses of God had beene put to death againe and againe since that time , whereas the next thing that followeth is the ruine of the City , and the transferring of Kingdomes to the Lord : certainly , the Court and holy City should thus long agone haue ceased to haue beene trodden vnder foot , and not haue continued in this afflicted estate as they doe still . As for their exposing of the dead bodies in the street , vers. 8 , 9. for the space of three daies & an halfe , Bullinger . Pareus . Fox . they resolue it wel that apply it vnto the vsage of the dead bodies of many of Gods faithfull seruants at sundry times , which they haue not suffered to be interred , as the dead bodies of Iohn Husse and Ierome of Prague , the dead bodies of those that were massacred in Paris , when they had made the poore Protestants secure vpon a marriage , & the bodies of such generally amongst them as haue not by auticular confession , by penance and extreme vnction reconciled themselues vnto them before their death , for they deny them all Christian buriall . The time of three daies and an halfe , as all consent , is put for a short time , and the rather is this short time thus set forth to keepe Analogy with the other descriptions of this time , halfe a mysticall weeke of dayes with halfe a mysticall weeke of yeeres . This then is the very same time with the two and forty moneths , and 1260. daies , but varying in word , as best befitteth the keeping of dead bodies vnburied . The sense is , that in the time before set forth by 42. moneths and 1260. daies as the faithfull should be killed , so they should be kept vnburied in greater detestation . Brightman . Brightman contendeth , that this must needs be a different time , but he taketh for granted , which I cannot yeeld , that by that passage going before , when they haue finished their prophesie , &c. is meant the finishing of their whole time . But seeing it is clearely meant another way , as I haue shewed already , there is no such necessity to make three daies and an halfe a diuers time , but another description of the same time , wherein their cruelty should not be determined in killing only , but in exposing the dead bodies of the faithfull vnburied .

The place is said to be the street of Sodome and Egypt , Vers. 8. spiritually so called , where our Lord was crucified . Here the Papals triumph , as if by no meanes the Pope could be counted an instrument from the bottomlesse pit , killing the Lords Witnesses , and exposing their bodies without buriall ; seeing it is plaine , they thinke from hence that these things shall be done at Ierusalem and not at Rome : for Ierusalem is the great City where Christ was crucified , and which the Prophets were wont to vpbraid by the name of Sodome and Egpyt , for their vncleannesse and idolatries there . But who so shall attentiuely consider the whole passage here , shall easily finde that by Ierusalem must be vnderstood necessarily a farre larger place than that City , seeing that vpon the entrance of this prophesie , that which shall be trodden vnder foot by the Gentiles is called the holy City , which no man can deny to be the Christian Church in all parts of the world , whereof that holy City was a type , and therefore according to the vsuall phrase of holy Scripture it is set forth by that name . This then being taken for granted , the same prophesie still continuing about that which should befall the seruants of God in this City , being a long time at the will of their enemies , it cannot with any probability be denied , but that this spirituall Egypt and Sodome where the Lord was crucified , is the same holy City of the vniuersall Church destined yet to the treading vnder foot of the Gentiles , this being one most tyrannous act executed by them to expose the murthered bodies of Gods faithfull seruants vnburied euen here . But this Church becommeth first another Sodom for vncleannesse , an Egypt for idolatries , and yet is old Ierusalem for crucifying and putting to death the Lord Iesus in his members . This great City then is the vniuersall Church , before called the holy City , trodden vnder foot by wicked enemies , not in respect of all the parts , for the Temple and the Altar are exempted , but in respect of those parts which are oppressed by the enemies of the truth , both Turke & Pope , and chiefly the Pope , whose iurisdiction is most infamous for vncleannesse , and therfore called Sodom , and for idolatry , being therefore called Egypt , and for murthers , being therefore here set forth by a Periphrasis , Where the Lord was crucified . Ierusalem I grant , is properly the City where our Lord was crucified , but seeing all that hath beene said hitherto of the place is allegoricall , this cannot be in any reason taken properly but allegorically also ; the City where our Lord was crucified , that is , Ierusalem , imbrued in the most innocent bloud , for the Roman Church so full of innocent bloud ; Ierusalem another Sodom and Egypt , for the Roman Church a very Sodom and Egypt for the vncleannesses and idolatries , as much reig●ing here as euer they did in those two cursed places . Our Diuines doe all generally in effect say the same : for they agree vpon the popish Church here meant . But that some apply it vnto Rome , Brightman . as from whence the authority to crucifie Christ was deriued , and so the great City where the Lord was crucified setteth forth the Roman Empire , for which cause it is not only called Sodom , a City ; but Egypt , a Country and whole dominion , which is now vnder the Pope , as it was then vnder heathen Emperours . Pareus . Bullinger . Some repeating the word spiritually , say that it is meant where the Lord was crucified spiritually in his members , neither can it be meant properly of Ierusalem , because all nations and tongues shall see these dead bodies , which could not be in one City ; againe , this is doubtlesse the same City ruling ouer the Nations , afterwards more amply described , which the learned amongst the Papists themselues cannot deny to be Rome .

Touching their rising againe , whereupon a great feare fell vpon those that saw them , vers. 11. and their being called vp into Heauen , and ascending in a Cloud their enemies beholding it , vers. 12. Some vnderstand hereby other men of the same zealous spirit that they were of which were slaine , Bullinger . whom God stirreth vp to abate the ioy and to strike new terrour into the Antichristian Sect , who are finally receiued vp into Heauen at the last day in the sight of their enemies , the Kingdome of Antichrist being first much ruined by their meanes , great warres being stirred vp called an Earth-quake , by which many thousands are shine , here called 7000. and the state in a great part commeth to ruine , here said to bee the tenth part of the great City , whereupon men suruiuing , who were formerly deluded , returne vnto God , giuing all glory to him alone , not making others partners with him any more , as in their ignorance they had before done . With this consenteth Pareus , Pa●● . but that he will haue their ascending to bee the honour and esteeme which the Teachers of the truth come into when their true doctrine is againe reuiued , and preuaileth by meanes of such as God stirred vp in the roome of those that were formerly slaine by the enemies of the truth ; for thus Iohn Husse and Ierome of Prague being killed , and their tenents condemned for hereticall , liued againe in Luther and Melancthon , and Caluin , &c. and were highly honoured and esteemed of together with their doctrine , as also these and other their successors maintaining the same , wherby great terrour was stricken into the Papals , and that state being much ruined , many were turned to the truth . Brightman . Brightman will haue this ascending to be of their doctrine , concerning which , a decree was made by Cesar Ferdinand , and other Princes , Sleid. lib. 26. that the Religion of the Augustane confession should bee free for all men , ann. 1555. sept. Calend. Octobris . Hereupon followed a great change in the state , called here an Earth-quake , the Pope loseth a great part of Germany the tenth part of his reuenue , and the religious lose their meanes whereupon their life depended . But these are said to be but 7000. the generall losse , the fall of the tenth part of the City , because this losse by the supressing of superstitious houses was not so great , extending but to particular persons , as the vilifying of the Pope , for hereby the state in generall was greatly shaken . For mine own part I consent with these learned Authors in that wherein they all agree , that by the two Witnesses reuiued , is not meant properly the raising againe of two particular persons , Enoch and Elias . as the Papists hold : for this hath beene sufficiently confuted already , but the stirring vp of others in the roome of such witnesses of the truth as haue been slaine during the reigne of Antichrist . Yet I doe not thinke that this is to be brought within the compasse of the 1260. daies , as already accomplished , but that this shall be in the last declination of Antichristianisme , at what time the enemies of the truth shall haue no more power to persecute and destroy as yet they haue . For within the compasse of that time of their power as any haue beene stirred-vp , they haue not stood still as affrighted hereat , but they haue eft soones prepared for their suppression ( though many ( thankes be God ) in such Nations , as wherein the liberty of the truth hath beene maintained , haue beene out of their Gunshot . ) Neither haue their preparations been in vaine , for they both haue and still doe daily kill many . And therefore I cannot see how any time already past can agree to that which is here figured out , here being no intimation of any more opposition & destruction , but of fearing and fainting on the Antichristian part till they come to ruine . In my poore iudgement therefore , here is set forth what shall bee at the end of the halfe weeke before described by two and forty moneths , and by 1260. daies , making halfe a mysticall weeke of yeeres , and three daies and an halfe being ( as all know ) halfe a weeke , for so the Text precisely saith , at the end of the three daies and an halfe . And what shall be then ? Verily an exaltation of the truth , no where to bee trodden vnder foot any more . In the time of the Gentiles power , when some witnesses are slaine , others are raised vp , but for so much as they are also impugned and many of them slaine , I vnderstand the whole succession of witnesses by the two who were made Martyrs some after other some . But when this tragicall time shall be ouer , they shall be raised vp , not to be sought against and to fall any more , but to terrifie the aduersaries , to propagate the truth , & finally to be made partakers of the kingdome of Heauen , here signified by their being called vp and ascending in a cloud , a speech plainly alluding to that of the Apostle , 1 Thes. 4.17 . We that are aliue shall be caught vp together in the clouds to meet the Lord in the aire , and so shall euer bee with the Lord . Now this ascending is subioined immediatly after their being raised vp , and before the fall of the great City , not for that these things shall be done in this order ( for then some , which see that fall and repent , should bee conuerted at the day of iudgement , which is no time for that ) but the Argument touching the exaltation of the faithfull is prosecuted together to the last , according to the vsuall manner of Scripture , ioyning all things touching one and the same Argument together , though happening at diuers times , and then commeth in that of the iudgement of enemies . It is therefore to be vnderstood , that the seruants of God shall preuaile and the true Religion shall flourish , whereat feare shall come vpon the enemies , neither shall they haue power to make resistance any more , but in stead of being murthered as in times past , they shall to their comfort stand in expectation of the great Day of the Lord , when they shall be taken vp in the Clouds and euer remaine in blisse with the Lord . And thus their ascending is also vnderstood by Bullinger and Fox . Bullinger . Fox . After this it is proceeded to the iudgements against the aduersaries when the truth shall be thus exalted , a great Earthquake shall shake the great City , there shall be a wonderfull commotion in the world , they which are for the truth taking courage vnto them , and assaulting the contrary part of the Papals and Mahumetans , and then their hearts failing them for feare , being vnable any longer to withstand the force of the Orthodox , the tenth part shall fall away from that City whereof they held before , becomming professors of the truth , Hest. 8.17 . as in the daies of Mordecai men became Iewes for feare , and of those which yet harden themselues 7000. that is , a great multitude shall be slaine , Ios. 10.11 . God fighting against them , as hee did sometime against the Canaanites . The residue seeing this shall relent , and acknowledging their errors embrace the truth , thus giuing glory to God , Ios 7. as once Ioshua bade Achan giue glory to God and tell the truth . All which they suffered before could not make them that suruiued repent , as was shewed Chap. 9. v. 20. so that here it being spoken of them in another phrase , their repentance must needs be intimated , and in this particular most Interpreters agree . The whole drift of St. Augustine , de Ciuitate Dei , is to shew that here haue alwaies beene two Cities , the City of God and of the Deuill ; this city of the Deuill comprehendeth the whole state of the Gentiles in the present sense , a Catastrophe whereof shall be when the two and forty moneths appointed are ended , no professed enemies to the truth bearing rule in any place being any more after this fatall blow to bee found : but as there is one God , so there shall be one Religion all ouer the world . There will bee perhaps some peruerse sectaries still being frozen in the dregs of superstition till the glorious comming of the Lord to iudgement , which cannot then be farre off , and of this remainder it may bee that the Apostle speaketh , 1 Thes. 2.8 . that the Lord will destroy by the brightnesse of his comming . And thus haue I by the grace of God gone thorow this long , darke , and obscure way : let the learned consider & iudge , and if I haue erred herein , I shall willingly vpon demonstration of such error retreat ; but if nothing of moment can be obiected , let vs stand in a comfortable and assured expectation of this issue , glorious to the now despised and mistermed witnesses of the truth , but terrible to the aduersaries that now for a time triumph ouer the dead , and subdued to their lusts . The day of the bitter enemies to the truth shall not last alwaies , the time of their Sunne-set shall come shortly , and then it shall gloriously arise to vs neuer to goe downe any more till the comming of the Sunne of righteousnesse to glorifie vs with heauenly glory for euer . And in all this there is no contradiction to the Lords prediction of the ouer-spreading of sinne at his comming , as in the daies of Noah and Lot : for when one religion is externally imbraced by all , all are not by and by reformed according to the same , but rather trusting to the forme of godlinesse , most shall giue themselues ouer to licentiousnesse , louing the darknes in the midst of this light , till the Lord come vpon them as a theefe in the night to their vtter vndoing and confusion . For by the consent of all Historians , Christians neuer were so licentious as in the time of peace and freedome from persecution of enemies , which maketh that which I haue said the more probable , and so free from any note of contrariety to other passages of holy Scripture .

Quest. 2. And the seuenth Angell blew his Trumpet , Vers. 19. and there were great voices in Heauen , saying , the kingdomes of the world are become our Lords , Vers. 17 , 18. &c. What is meant by this , and in that the foure and twenty Elders in praising God doe further speake of the anger of the Gentiles , and the time come of Gods anger , and of iudging the dead , and rewarding the godly . And lastly , what is figured out by the opening of the Temple in Heauen , and the Arke of the testimony appearing , and the Thunders , Lightnings , Voices , Vers. 19. Earthquake and Haile concluding all ?

Answ. Some referring that which went before to the times of reformation in sundry parts , Brightman , Forbs . vnderstand by these voices the acclamations of praise in the reformed Churches , for diuers Kingdomes comming vnder the obedience of the Gospell , as England , Denmarke , Sweuia , and diuers parts of Germany . And that the foure and twenty Elders are the multitude of the faithfull following the foure beasts , the Pastors who hauing stirred them vp doe more particularly commemorate the time of iudging the dead , meaning the Iewes , who hitherto lay dead in infidelity , but now shall be turned . The anger of the Nations is the Popes and Papists indignation , striuing to take reuenge for this reuolt , excommunicating Princes and absoluing subiects from the oath of allegiance , and mouing the Spaniard to come with his great Armado against England , ann. 1588. And now Heauen is opened and the Arke appeareth by the more cleere vnderstanding of prophesies than in former times . But vnto the wicked there is no comfort hereby , but matter of terrour set forth in the Thunders , Lightnings , &c.

Against this exposition , maketh first the fluctuating estate of some kingdomes where the truth hath beene entertained , and the holding off of most hitherto , whereas the Lord is said after the accomplishment of this to reigne for euer , and not some kingdomes , but the kingdomes of the world are said to become the Lords , by which all kingdomes in generall must needs be vnderstood . Againe , it is plainly forced to apply the iudging of the dead to the calling of the Iewes , for howsoeuer the Iewes bee , as it were , dead hitherto , yet the phrase of iudging the dead will not beare any such sense of comming in grace to any people , but rather with reuenge . And that which is opposed vnto it of the reward of the godly maketh it more plaine , that by iudging must be meant calling to an account , and proceeding in iudgement against them .

Lastly , it is contrary to the oath of the Angell , who sweareth , Chap. 10. that time shall bee no more but when the seuenth Angell soundeth , so that to expound this vnder the sounding of the seuenth Angell of things happening in this world , it still continuing , I cannot see how it may be iustified . Some vnderstand by this seuenth Angell the last order of Preachers , Gagnaeus , and some other Popish . after the ouerthrow of Antichrist , who shall sound out the comming of the Lord to iudgement , when all the world shall for euer be subdued vnto him , the wicked being iustly condemned , and the godly graciously rewarded . But this trumpet is indeed the last trumpet , whereof it is said , the Lord shall come with the sound of a trumpet . For this is the time of iudging the dead , and wherein all kingdomes are subiected to the Lord , no man ruling any more , and Satans kingdome being at an end . Beda . Rupertus . Primasius . Andreas . Aretas . Bullinger . Fox . Marlorat . Tossanus . Alphonsus . Pareus , &c. The Gentiles were angry before , but now is the time of Gods anger . Fox . And therefore most Expositors agree in this , both ancient and moderne . After the fall and slaughter made in the great city before described , whereby Heresie and superstition is reiected in all parts , none other notable change shall happen more till the Lords comming to iudgement at the last day , when iustreuenge shall be taken vpon all enemies of the truth , who were angry and had indignation to see it lift vp the head , and destroyed such as stood for it , and the godly shall bee rewarded according to all their sufferings , whether they bee Prophets or Saints , and other men fearing God , whereby such matter of ioy is ministred to all the heauenly company , that they breake out into acclamations of praises of the Lord , by whom these things are done . Then the Temple in heauen appeareth , and the Arke of the Testimony . The glory of that place which is yet vnseene , and shut vp from all mortall eyes , ( as the Sanctum Sanctorum with the Arke of old was , so as that none but the high Priest onely entred once a yeere , and did see Aarons rod budded , and the pot of Manna preserued ) shall bee set open to all the children of God to enter and behold , and see as they are seene to their vnspeakable and euerlasting comfort , but to the wicked as before there were nothing but signes of terrour , thundrings , lightnings , earthquakes , &c. so now they shall feele these terrours to their euerlasting woe , of which they heard before , but not beleeuing them , hardened themselues still in their euill wayes . Some by the Arke of the Testimony here vnderstand the Lord Iesus , Bullinger . Pareus . whom we shall then actually enioy , he appearing vnto vs in his glory , as he is ; and by the Temple , the Church triumphant , the glory whereof shall then be laid open to all men . Some by the Arke vnderstand Christs humanity , but there being little difference , I will not stand to contend : Beda . Primasius . Rupertus . but by the happinesse of that time , let vs all be perswaded to feare God , and patiently beare what the malice of this wicked world shall lay vpon vs , and the basenesse of our present condition , for then we shall haue a full compensation of most excellent glory , such as hitherto hath not beene seene , yea which no mortall eye can see , or heart conceiue .

CHAP. XII .

IN this and the two Chapters following is another period of time contained , wherein by new figures are set forth the troubles of the Church by Antichrist , and what iudgements shall finally be executed vpon him and vpon all his adherents , they shall bee tormented , and the smoake of their torment shall ascend for euermore , they shall be troden in the wine-presse of Gods wrath , by the ministery of his Angels being sent out to gather them together , as clusters of grapes are cut down and gathered together to the wine-presse when they are ripe . But the figures and passages here are so mysticall , as that we need pray much to the father of lights to enlighten vs to goe in a right path of the vnderstanding of these things , or else wee must needs bee wildred and lost in this search . Trusting therefore onely to this enlightening , I thus enter this way .

Quest. 1. And a great signe was seene in heauen , Vers. 1. a woman cloathed with the Sunne , and the Moone vnder her feet , and vpon her head a crowne of twelue starres , &c. What woman is this , and what doth this strange kinde of apparell about her signifie ? What is her being with childe , and pained to be deliuered ? What childe is it that she was about to bring forth , that should rule all nations with a rod of iron , whom a great red Dragon standeth ready to deuoure , hauing seuen heads and ten hornes , and with his taile drawing the third part of the starres , and casting them to the earth , which Dragon is said to be in heauen also ? And how is this childe taken vp to God , and to his throne from out of his danger ?

Answ. Some Popish Expositors by this woman vnderstand the Virgin Mary , Ribera . Viegas . Methodius . Primasius . Bullinger . Fox . Pareus , &c. Hos. 1.2.3 . but the learned of their owne side , Ribera and Viegas , and others reiect this , as not agreeing , if the following circumstances of being pained , and hauing other seed , which is afterwards persecuted , be considered . The common streame of Interpreters is for the Church of God , which is the spouse of God , whom he is said to haue married vnto himselfe . And thus without all doubt wee are to conceiue of this woman .

Quest. But how is she said to be in heauen ?

Answ. Pannonius . To this Pannonius answereth well , that howsoeuer the Church hath her being in this world , yet she is but a stranger here , heauen is her countrey to which she aspireth , and from whence commeth her election and being , Tertui . apolo . c. 1. Scitgens Christiana se peregrinam in terris agere , inter extraneos facile inimicos inuenire , Caelerum genus , spem , sedem , gratiam , dignitatem in coelis habere . as Tertullian doth excellently declare , saying , The Christian nation knoweth that she is a stranger vpon earth , and doth easily finde enemies amongst strangers , but shee hath her stocke , seat , grace , hope and dignity in heauen .

Touching her apparell here set forth , The Sunne is most bright and shining of all the lights in heauen , to shew therefore the exceeding great glory of the Church , shee is said to bee cloathed with the Sunne . A speech much like to this , is that of our Sauiour Christ , The iust shall shine as the Sunne . But this is for her future condition ; Matth. 13.43 . Pannonius . Bullinger . Parcus . Forbs , &c. for the present , Christ the Sun of righteousnesse is her glory , for so he is called , Mal. 4. hee by faith is put on as a garment couering her round about , and beautifying her , so all Expositors generally agree , except Fox and Brightman , who stand , ( and specially Fox ) for a most illustrious glory hereby generally set forth ; but hold , that it is not intended that this figure should be strained any further by applying all the particulars . And indeed , for so much as the child in her wombe is Christ , as by and by shall be declared , I cannot see how it can so well agree in the same figure , to hold that hee is both set forth as the cloathing of the Church , and the fruit in her body at the same time , though in diuers respects he is & euer hath been so . I hold therfore rather , that her glorious estate before God only in generall is here set forth . And therefore as worldly glory consisteth in glorious apparell , and a crowne of gold beset with pretious stones , and an high elated throne , that place where all inferiour persons stand , being vnder the feet : so the Church is said to be cloathed with the Sun , to weare a crowne with twelue starres , and to haue the Moone , which is aboue all this world , vnder her sect , so high is shee mounted . But why twelue starres in her crowne , neither more nor lesse ? Herein I take it , it is alluded to the twelue pretious stones in the brest-plate of the high Priest , according to the number of the twelue tribes , which made this number of twelue familiar in this Prophecie , as appeareth by the twice twelue thrones round about the throne , Chap. 4. the twelue thousand sealed of the twelue Tribes , Chap. 7. the twelue pretious stones in the wals of the new Ierusalem , and the twelue gates , Chap. 21. Many will haue these twelue starres to set forth the twelue Apostles , and the Moone vnder her feet , the mutablethings of this world ; but if that which hath beene already said bee considered , I thinke the Reader will not bee of that minde .

Touching that which shee trauaileth withall there is great difference , some vnderstand it of the godly in all ages , Andreas . Viegas . Ribera . Parent , Forbs . with whom the Church trauaileth , and is euer at the point of bringing forth ; but when any are brought forth , the enemy is ready to deuoure them , in spight of whom they are finally glorified in heauen , which is set forth by this phrase , hee shall rule all nations with a rod of iron , according to that promise Chap. 2.27 . And they say , that the off-spring of the Church is called a childe in the singular number , because though they bee many , yet they are but one mysticall body ; and a male childe , as being the more perfect , and the heire , and of more courage and constancy . And of this exposition applied specially to the last times , doe the Papals most greedily lay hold , as making for them in their doctrine about their supposed Antichrist . For the Churches being pained , and crying out , setteth forth the straits wherein she should be at that time . And thus they seeke to draw the Reader from looking at any time past , or that now is , and to hold him in expectation of the time of Antichrist yet for to come . But against this exposition maketh both the distinction afterwards following in the end of this Chapter , where it is spoken of the rest of her seed , and the description of this childe , He shall rule ouer all nations with arod of iron . For if all the faithfull bee the seed of the woman here set forth , they being taken vp to heauen , how can she yet haue a seed remaining vpon earth to be persecuted still ? And touching this large reigning , howsoeuer the faithfull are promised in the place before alleaged , that they shall rule ouer the nations , yet it is not said as here , ouer all nations , nor is it spoken of as a dignity to which they were borne , but as conferred vpon such as ouercome , whereas here the man-childe mentioned is so spoken of , as comming to it by right and inheritance . The male childe therefore here must be one singular person most remarkable , as the first-borne , for this his extraordinary power and authority ouer all , to which hee is borne . Most therefore , seeing that there is none other such to bee found in all the world , Bullinger , Fox , Gorian and Pareus deliuereth this first , applying it anagogically to the faithfull . resolue vpon the Lord Iesus Christ , for the history of his birth and ascension doth so answer this description in euery particular , as that all things doe most excellently agree , if it be vnderstood of him . And so the prophecie Psal. 2.7 . agreeth also , I will giue thee the nations for thine inberitance , and the vttermost parts of the earth for thy possession , thou shalt rule them with a rod of iron , &c. Thus also there will be a good construction of the rest of her seed after mentioned , seeing hee is said to bee the first-borne amongst many brethren . Whereas it may seeme absurd , that the Church is said to haue Christ in her wombe , and to bring him forth , when as he is her husband , and she hath rather her originall from him , for which cause she is called his body ; some resolue this by applying this womans trauailing with childe and bringing forth , to the conception and birth , which is by faith . For the old Church by faith longed for , and was pained in expecting his comming so long a time , and euery man may bee said to trauaile with Christ , and to bring him forth , when through many inward troubles , and much sorrow for sinne , he commeth to be regenerate , and to leade a new life , for then hee liueth not any more , but Christ liueth in him , Gal. 2.20 . Bullinger . Gorran . as Saint Paul speaketh ; and this according to Bullinger and Gorran . But because this is daily done , and here is rather an allusion to Christs corporall birth , from which time , that which is here figured out beginneth to take place , it doth not seeme to mee to agree so well , and therefore I vnderstand it rather of his corporall birth by the Virgin Mary , as Bullinger doth at the first . For although shee were but one particular member of the Church , yet that for the effecting of which she was vsed , as an instrument herein , may well be ascribed to the whole body whereof she was a member , and therefore St. Paul speaking of the whole Iewish nation , saith , Rom. 9.5 . ( of whom Christ came according to the flesh . ) As for other circumstances of being pained , and crying out to be deliuered , I hold them to be meerely allegoricall , and not to be strained to a particular signification ; but as when a woman is neere her time of being deliuered , it appeareth by these signes , so they are here mentioned to signifie the neere approaching of the time , when the Church of the Iewes should corporally in Mary ( a vessell chosen to this purpose ) bring forth our blessed Sauiour . And this is one reason also , why the Church is set forth by a woman , because the head and the chiefe vpon whom all the rest depend , was promised by the name of the seed of the woman . If there shall seeme to bee a disagreement in the time , because the things set forth here were not already past , but altogether such as should happen afterwards ; I answer with Pareus , Pareus . Bullinger . that the intent of this vision is to set forth things to come : but for more orderly proceeding , if it be begun a little higher , euen at the birth of Christ , there is no going from the matter propounded , viz. to set forth things to come , sith it is done onely to illustrate them them the better , as was also done before in the opening of the first seale , when a white horse issued out , that he might the more orderly , and with better light proceed vnto the red , and blacke , and pale horses , &c. It is said that hee should rule all nations with a rod of iron , to expresse his terriblenesse to his enemies and such as rebell against him , which are commonly expressed by the name of Nations or Heathen , because they knew him not .

One expoundeth this of Constantine the great , but neither was he watched at his birth to be deuoured , Brightman . but after that hee came to the Empire , at what time the childe here spoken of is past all danger ( if it be vnderstood of his spirituall birth , when he became Christian , it were preposterously set down , for so his birth should follow his being taken vp into the throne ) neither did he rule ouer all nations , Chap. 4. neither can the throne of God be fitly applied vnto him here vpon earth , seeing this throne is before described so , as that no man can bee said to bee taken vp to it , till he be glorified in heauen .

One will haue Heraclius the Emperour , Lyra. who destroyed and succeeded the vsurper Phocas , vnderstood here , but there is no colour for it .

Touching the great red Dragon , he is set forth plainly v. 9. that he is the Deuill , but is called a Dragon in alluding to his first appearance vnto Eue in a serpent , when he tempted her ; he is red through fury and cruelty , Ioh. 8.44 . hee was a murtherer from the beginning . Viegas . He is said to be in heauen here , according to some for the like reason , that the woman is said to be there , because he persecuteth her , who is said to be in heauen , or rather because he had his abiding sometime in heauen , and though hee be excluded , because he kept not his first standing , yet a long time hee had the liberty of appearing there before God amongst the good Angels : for hee appeared amongst them to accuse Iob , and that it was his common practise is here afterwards plainly intimated , Iob 2. vers. 10. how hee commeth to bee quire excluded , and when , we shall see further by and by , but still he is said to be Principalities and powers in heauenly places , Eph. 6.12 . Pareus . because hee hath the liberty of the Aerean heauen to this day . His seuen heads with crownes vpon them , set forth by the common consent , the many kings of the earth , who are ready as his instruments to execute his will , the number of seuen being vsuall in this booke to set forth many , his ten hornes , his great power by meanes of other states of people , who also serue him , who are more in number . Certainly the largenesse and multitude of his dominions , and his manifold power is hereby figured out , and how great a Potentate hee is , to expresse the more the danger wherein this childe was , that the power whereby he was preserued might be the more magnified . His taile drawing the third part of the starres , and casting them to the ground , doth yet more illustrate his stupendious power . By these starres I vnderstand the Angels that fell together with Lucifer , who as the chiefe drew them after him , and therefore hee is said to draw them with his taile , because they followed him in sinning , and were throwne downe to the ground , which was by being depriued of their place and dignity in heauen . For there is one Deuill as the chiefe and ringleader set forth , the rest of the infernall spirits followed him . And this , though done long before , is brought in here , as auailing to a perfect description of him , that it might the better appeare how formidable he was . Some by the starres vnderstand , Parous . Viegas . as in Chap. 1. the Churches which are seduced vnto Popery , and some the Doctors who by worldly preferments and respects are fawned vpon , Bullinger . Forbs . and so drawne away from the truth vnto errour , and so by heauen they vnderstand the Church of God ; by earth the world of the wicked , who are set vpon earthly things , into whose society they come , being thus drawne away . But for so much as heauen is a distinct thing here from the Church , if the woman be the Church , for shee appeareth in heauen , I cannot see how by heauen should be vnderstood the Church here , and consequently how by the stars should be meant the Doctors , and therefore I rest in the first exposition as most naturall , and the rather because they are not only said to be stars , but starres of heauen , as he himselfe at the first was , and therefore is called Lucifer , Esa. 14.12 .

Hee standeth ready to deuoure this childe so soone as hee should be borne , for he stirred vp Herod to send his executioners to kill all the male children in Bethlehem of two yeeres old and vnder , and from the time that he shewed himselfe after his baptisme , he neuer left persecuting him , and plotting his destruction , till that at length he was crucified : but euen then in stead of being deuoured , nothing befell him but what hee did voluntarily vndergoe , and he was soone raised vp againe , and taken to the throne of the Father , and therefore he is spoken of as missing his purpose herein , for so much as Christ by his death gat the dominion , Heb. 2.15 . Col. 2.14 . and euen vpon the Crosse triumphed ouer the Deuill .

Learne we from hence both of how excellent a condition the Church of God is , heauen is her countrey , and her glory is heauenly and most magnificent , that we may preferre to be members of the Church before all worldly honours : and also what a terrible enemy we haue of the Deuill , so that we can no sooner become Christians , but hee is at hand to deuoure vs ; neither doth he want power so to doe , but he shall not be able to hinder our saluation , that we may put vpon vs the armour of God ; neuer being secure , but alwayes making account that we stand in the midst of greatest dangers , and therefore continually seeking to the highest power by prayer , and out of a confident expectation of being taken vp out of all danger to glory at the last , becomming strong in the faith , to beare all oppositions without shrinking , howsoeuer we be assaulted .

Quest. 2. The woman fled into the wildernesse , Vers. 6. where she hath a place prepared of God , that they may nourish her one thousand two hundred and threescore dayes , &c. To what time is this fight to be referred , what is this wildernesse , and how long is this time of one thousand two hundred and threescore dayes ?

Answ. This relation commeth in here by way of anticipation , as most consent , for this very persecution and flight into the wildernesse is more largely described , vers. 13. and this time is the same , onely by a prolepsis it is in short here propounded , to satisfie such as would bee ready to inquire what became of the mother , after that the sonne was taken vp , shee was persecuted and fled , &c. but in order of time somewhat happened before this , and therefore before a full declaration of this persecution that is set forth in the next words , And there was a great battell in heauen , Vers. 7 , 8. Michael and his Angels fought , &c. of which we are to consider before we answer this , the proper place for this comming in afterwards , viz. vers. 13.

Quest. 3. Where is the fight here said to be in heauen , what is Michael and the deuils casting out of heauen , &c.

Answ. No man doth hold that this is to bee vnderstood according to the letter , for it were absurd , that there should be a fight in heauen , being a place of all peace and comfort , and not for any variance . Heauen therefore is to be vnderstood as before , when the woman is said to appeare in heauen , and the great red Dragon against her ; which was all done here below , but represented in heauen as the proper place of the Church , which is but a stranger in this world ; and the place where the Deuill first had his abode , and where he was wont to appeare to accuse the godly . For so a great fight is said to bee in heauen , when as indeed it was in this world , because they which doe instigate and stirre vp vnto it , are on the one side the holy Angels of God , whose abode is in heauen ; Eph. 6.12 . and on the other side the troupe of vncleane spirits , who are in heauenly places , that is , the vpper part of the aire . Many stand for the Church , that by heauen here the Church is meant , but seeing the woman is the Church , who is persecuted after this fight and casting down of the Deuill from heauen to the earth , I cannot see how heauen should bee put for the Church also . But being vnderstood , as hath beene before deliuered , all things following will excellently agree . Michael the Archangell with his Angels fight , that is , that principall good Angell , who is superiour to all the rest , as the Deuill is the principall of the euill Angels : he with the other good Angels , I say , standing for the truth , stirred vp Christian Emperours and Gouernors , to fight for the truth ; and the Deuill on the other side with his infernall rabble , stirred vp Heathen Emperors and Gouernors to fight against the truth . Forbs . Brightman . Mason . And thus almost doth Forbs and Brightman vnderstand it , for they make Constantine the great and his assistants in his battels , Michael and his Angels ; and Licinius with his assistants , the Deuill and his Angels . Many will haue Christ meant by Michael , Bullenger . Grasserus . Pareus . both here & wheresoeuer else this name occurreth , because he is said to be the Archangell , that is , the Prince of Angels , and Michael , one as God . But why may not one Angell bee chiefe amongst the good Angels , as well as one Deuill is chiefe amongst the euill Angels ? And if so , it is no whit absurd to say that he is like God , being so eminent an image of his maiesty and excellency . And therefore some hold Michael to be an Angell indeed , Fox . as hath beene already said , and by the ancients it hath beene generally held to be so , onely some question hath beene of what Angels Michael is the chiefe , and herein most following Dionysius , who wrote of the orders of Angels , haue held him to bee the chiefe of the lowest order onely . I cannot approue so well of expounding Michael the Archangell of Constantine , or of any man , or the Deuill of Licinius , because there is none other place of Scripture which giueth light vnto such an exposition , and the following circumstances agree not , seeing Licinius perished when he was ouercome of Constantine , neither did hee persecute the Church any more , and afterwards this Deuill said here to haue but a short time , is also said to be bound vp a thousand yeeres , and then to rage , as hauing but a short time , which can no way agree to that Tyrant .

Michael therefore fighteth by his pupils , Constantine , Theodosius , Valentinian and other godly Emperours ; the Deuill by the heathen Emperours before Constantine , and Licinius , and Iulian , and Eugenius , who sought to beat downe the Christian religion . This fight began soone after Christs ascension , and continued till ann. 394. in three hundred of which yeeres the Deuill fought so , as that by his agents , the Heathen Emperours , the truth was put in great hazzard ; but then Michael began his battell so fiercely , as that errour and idolatry was put to the worse ; but by Iulian the Deuill reinforcing his battell againe , a Gratian was raised vp , and vnto him was ioyned a Theodosius , who when Gratian was slaine by Andragathius a Captaine of Maximus and vsurper , being Emperour alone , behaued himselfe so valiantly , that in his time the Heathen idolatry was quite put downe , and the temples of idols destroyed , neither were any permitted to sacrifice to idols any more . For the Deuill seeing his religion to grow towards a desperate estate , thought to put all vpon the fortune of one battell , and therefore stirred vp Eugenius with his Captaine Arbogastus , with a mighty power to set vpon Theodosius : but Theodosius hauing prayed vnto God , began the battell against them , and being miraculously assisted with a mighty wind blowing in the face of the enemy , soone gat the victory , and they being slaine , Theodor. l. 5. cap. 20. Socrat. l. 5. c. 24. Sozem. l. 6. c. 22. & cap. 20. there was no place for the old heathen idolatry any more , as both Theodoret , Socrates , and Sozomen agree in their histories .

And thus the Deuill was cast out of heauen , when as his worship in idols could stand no longer : for hee that worshippeth idols , worshippeth Deuils , Chap. 9.20 . and all this time he occupieth heauen , as it were , which is the place of Gods residency , to whom alone this seruice is due ; when this kinde of worship is put downe , he is cast out of heauen . And at this fall there is great ioy in heauen , the Angels who are ministring spirits about Gods chosen being greatly affected with their prosperity : for if when one sinner is conuerted there bee ioy in heauen , Luk. 15. then much more when so many thousands are deliuered from so great a sinne as idolatry is . And this benefit is further amplified by another epithere of the Deuill , Vers. 10. the accuser of the brethren , who accused them night and day before God . He that was so infest an enemy against them , hath his forces broken , and is not so able to doe them hurt , as before . And then it is more plainely declared by whom hee was thus brought downe , and who were the warriours vnder the guardian of Michael and his Angels , viz. the brethren , who loued not this life vnto the death , and all by the bloud of the Lambe , Vers. 11. hee is the stronger man armed , that cast out this strong Champion the Deuill , and by his power razed the temples where hee kept possession before , and was worshipped .

Touching the inhabitants of the earth , amongst whom the Deuill is said now to be come , and therefore a woe to them is proclaimed in these words , Woe to the inhabitants of the earth , Vers. 12. Bullinger . Pareus . Brightman . and of the sea , &c. Some expound this of earthly minded men , who though they be outwardly of the Christian religion , yet there is no power of godlinesse in them , but the load-stone that draweth their hearts , is the earth with the profits and pleasures therof . A woe commeth now vpon them , they say , by variances and warres happening amongst themselues , and by the Gothes and Vandals , sent as a scourge vpon them , to bring them into intolerable miseries . And to this doe I so farre forth subscribe , as they apply this to the troubles happening after Theodosius his time , which was after ann. 400. for till that time the fight before spoken of extendeth , when the idolatry of the heathen was vtterly subuerted in all the Roman Empire . After this , there are great stirres by the instigation of the Deuill , by meanes of the Gothes and Vandals , Heruls and Longobards , by the inuasions of whom , what miseries the Roman Empire suffered , chiefly for the space of one hundred and fifty yeeres , ye may see in their history , the briefe whereof I haue already set downe in speaking vpon Chap. 9.3 . vnder the fift trumpet . And well may we by the inhabiters of the earth and sea , vnderstand the wicked Roman Empire , euen after the suppression of idolatry , both because they were Lords of land and sea , and because though there were now a forme of religion , yet all was full of cruelty , hatred and despight , by reason of the heresies which gat head in those times , as hath beene shewed before in speaking of the blacke horse . Some yet hold , Fox . Forbs . that in this passage is onely a briefe of that which is more largely prosecuted in the verses following , about the persecuting of the Church : but this were very improper , by the inhabiters of the earth to vnderstand the Church , which is mortified to the world , neither by thus expounding it is there any satisfaction giuen touching the interuening time betwixt the battels end before spoken of and the persecuting of the Church , which I thinke ought carefully to be obserued . As for the short time which the Deuill is said to haue , I assent to those , that approue the whole time from hence to the end of the world to be but short , according to the Scripture phrase , and by comparing it with the eternity to come afterwards . It was long agoe said , Heb. 10.37 . a Pet. 3.8 , 9. Yet a little while and hee that shall come will come and will not tarry , and The Lord doth not deferre his comming , as some count deferring , for a thousand yeeres with the Lord are but as one day .

This passage is of singular comfort to the godly of these times , who are sollicitous for the truth , seeing it in so great danger by the preuailings of the aduersary : for as in the Primitiue Church , when things seemed to bee most desperate , they were neerest a most ioyfull time by reason of the vtter ouerthrow of heathen idolatry which straight way followed ; so I doubt not but when the truth now professed shall be brought to greatest streights , there shall be a way happily set opon to come out of them by the vtter ruine of Popish idolatry , which shall then bee euen at the doores ; for though the Deuill may seeme at the first to haue the best , yet Michael shall finally ouercome him ; but wicked worldlings can neuer haue any comfort of immunity from his rage , hee growing still more and more terrible to them , euen vnto the end , and in the end they must suffer with him vnspeakable torments without end or ease , there being none to stand by them to help to auert his rage from them , as the godly haue .

Quest. 4. To what time is this to be referred , Vers. 13. whereof it is said , Then hee persecuted the woman that had brought forth a male childe ? What is her flying into the wildernesse with Eagles wings , and the time of her abode there , called time , and times , and halfe a time ? And what is the floud cast out after her , and the earths deuouring it ?

Answ. Some referre this time to the Apostles dayes , Bullinger . when the Church soone after Christs ascension began to bee hotly persecuted , and hereupon they tooke occasion to disperse themselues amongst the Gentiles , where shee abideth to the end of the world , set forth by time , and times , and halfe a time ; a phrasevsed to shew that the time is certaine with the Lord , but concealed from vs .

Somereferre it to the dayes of Constantine , Pareus . Bibliander . Brightman . when the Church through wealth and liberty began to grow corrupt by pride , contentions and errours , holding that the Church in the wildernesse is opposed to the Church in heauen before described with her heauenly glory , which she had all the time of persecution , but now being in peace , corruption and superstition commeth on , making her like a woman in the wildernesse : yet the time which shee is said to bee in the wildernesse , they distinguish from the time of her flight , holding that shee began to take her flight in the dayes of Constantine , and was flying three hundred yeeres , euen vntill Phocas , who established the Bishop of Rome for vniuersall , ann. 606. from that time forward she was in the wildernesse , a time , and times , and halfe a time , before described by one thousand two hundred and threescore dayes , being either so many yeeres , or a long time vnknowne to vs ; and therefore thus set forth , that wee might not be troubled , though we see this persecution continued still , for it is not onely for a time , but times after that , and then halfe a time more . And to make the time of this flight to bee three hundred yeeres the more probably , they obserue , that not a Doues , but Eagles wings are giuen vnto her , arguing a flight strong and of long continuance . Forbs . Some referring it also to Constantines time , will haue him to bee the great Eagle , giuing wings to the woman to flie into the wildernesse , by enduing the Church with so much worldly wealth , whereupon much corruption soone crept in , and she became like a woman in the wildernesse ; but extend the time here set forth no further , but till the rising of the beasts in the next Chapter , vnto which a way is hereby made .

Some referring this time to the Apostles dayes , Fox . hold two times of persecution , the one of the Primitiue Church , set forth ver. 6. the other of the Church vnder Antichrist towards the end of the world , set forth here . Either time is the same , one thousand two hundred and threescore dayes , that which time , and times , and halfe a time is , and the same with the two and forty moneths before described , Chap. 11. which if they bee reckoned as Daniels weekes , seuen yeeres to a moneth , they make two hundred ninety and foure yeeres . And such a time was the Church vnder persecution vntill Constantine , from whence one thousand yeeres being counted of Satans binding , mentioned Chap. 20. together they amount to one thousand three hundred yeeres , at what time this persecution by Papists and Turkes began , the vttermost end thereof being 1594. But experience hath already confuted this , it being now 1625. and yet these persecutions holding out . There are other computations made here by others also , as of three yeeres and a halfe , which hath beene sufficiently refuted already , Grasserus . and of so much time as maketh this to fall vpon the beginning of the sixteenth century , when Popery began to decline . But I will not trouble the Reader with more varieties . If I may put in my coniecture amongst others , I take it , this time is not to begin in the Apostles dayes , because it is the same with the 42. moneths of Ierusalems being trodden vnderfoot , Chap. 11. and the one thousand two hundred and sixty dayes of the two witnesses prophecying in sackcloth , which beginneth not till the sixt trumpet , as hath beene already shewed ; and it seemeth to be too general , by a time thus many wayes so often described , to vnderstand onely a time without any certaine determination , seeing experience of former Prophecies teacheth , that when time is thus set forth by a certaine number of daies , or weeks , or months , a certaine proportion of time to be hereby counted is meant . Neither would I begin it in the dayes of Constantine the great , because the Church was not then persecuted , but maintained , though there were some stirres by meanes of Arrius , whereas a persecution here is intimated , putting the Church so hard to it , as that she is faine to flie into the Wildernesse for safety . And it is strange , that if this time were meant and thence forward till Phocas , which was 300. yeeres , wherein they say she was fleeing , that any mention should be made of wings to flie with , which in common reason argue swiftnesse . I thinke therefore that this time is to be referred to the yeeres following the destruction made by the Goths & Vandals when they were expelled out of Italy , which was betweene the yeere 500. and 600. for not long after this the Popes of Rome in the West hauing climbed vp into the chaire of supremacy , great troubles beganne about images by their meanes , they being bitter against those that would haue no Images in diuine worship , daring to anathematize euen Emperours that withstood them , and Mahomet in the East persecuted all that would not receiue his damnable Alcoran , as hath beene already shewed to haue beene done about ann. 606.

Here was now a new kind of persecution begun , not by Heathen Idolaters , to bring in the worship of Deuils againe , but of such as were Christians in shew , but indeed pleading for Baal vnder a new name , and of such as reuiued Iudaisme againe in part in somewhat a different manner , vnder pretence of another Moses or Prophet of God , Mahomet . Then the Church hath two wings of an Eagle giuen her to flie into the Wildernesse , as sometime the people of Israel are said to haue beene brought out of Aegypt vpon Eagles wings , Exod. 19.4 . and they are two , because by faith & patience they are borne out of this danger , as is said in the Chapter following . Chap. 13.10 . By this flying into the wildernesse then is meant , that after such time as the Pope and Turke thus inuaded the Church of God , she held no visible state any more by ruling in all Countries and Nations , by possessing Cities and Townes , but as the people of Israel being carried out of Aegypt into the Wildernesse , wandred a long time vp and downe in vnknowne places , being fed with Manna from Heauen , and so preserued yet from perishing : so the Church of God all this time lieth hid , such as hold the truth still being of ignoble condition in worldly respects , and so not taken such notice of in the most and greatest Kingdomes of the world , but yet she is prouided of such spirituall food , though in secret places , as that she is miraculously preserued from perishing . And the time of this her solitarinesse is before said to be 1260. daies , as in chap. 11. here time , and times , and halfe a time , time being put for a mysticall yeere , times for two yeeres , halfe a time for halfe a yeere , which together are three yeeres and an halfe , wherein are 1260. daies , which set forth here so many yeeres , as was proued chap. 11. If it be demanded why this variety is vsed in expressing the same time , Pareus resolueth it well , Pareus . This phrase is borrowed from Daniel 7.25 . and c. 12.7 . where it setteth forth the time of Antiochus his rage who was the forerunner of Antichrist . Brightman . that this is done that we might not faint vnder this persecution when we shall see it last long : for though being set forth by 1260. daies it may seeme short , yet the Spirit of God would haue vs know that it is a long time as we account , there being first a certaine space of time , and when that is expired , times , and last of all , halfe a time more ; and Brightmans conceit herein is excellent , that haply the Lord by this distinction would haue vs vnderstand , that in this time of Antichrists reigne , and the Churches being vnder , there are three distinctions ; one of Antichrists rise , wherein was the beginning of this womans solitude to bee vnderstood by a time , for in this space he came to his height , and the Church was brought to the lowest ebbe ; the second , of his holding in that state which is twice as long ; the third , of his declining when the Church shall grow towards her deliuerance , which is effected in halfe a time . Thus he . But I hold me rather to the former resolution , as more agreeable to that which I haue before deliuered touching the determination of this time , which in all probability will not be till ann. 1860. And then the declining time of Antichrist and the rising time of the Church will bee 360. yeeres .

And thus I haue deliuered what I conceiue touching the time when this persecution beginneth : for when we come to expound the time of continuance in the Wildernesse , I hold the same with diuers learned Writers on our side before mentioned , who make the Cities conculcation , when the Witnesses prophesie , and the time of this lying hid in the Wildernesse , all one . Let the Reader consider and iudge of all .

Touching the floud cast out of the Dragons mouth after the woman , Brightman . which was by the earth swallowed vp in succour of the woman , some vnderstand it of the ouerflowing of Africa and part of Europe , by the Goths , Vandals , Heruls , and Longobards , by whom the whole Church was endangered as by a floud of being vtterly extinct , but these earthly and barbarous people set forth by the earth , comming into these parts were brought to the embracing of the Christian Religion , though corruptly , and so became more milde towards Christian people , which is the earths swallowing vp of the floud . I cannot see how this doth any way agree , both because this incursion by these Barbarians was made about ann. 400. long before the Churches desolation here described , and if the Church had beene succoured by their growing more gentle , it would haue beene said rather , but the floud dried vp , and not as here , the earth swallowed it vp , noting some reliefe that came to the Church aliundè .

Some by the floud vnderstand the Popes endeuours to bring the Roman Catholike Princes into a league , Grasser . to root out with their ioint forces the reformed Religion , which they could neuer effect by reason of the differences amongst them in respect of their earthly possessions : this made Clement the eighth of late to excommunicate the Councellors both of Spaine and France , and this variance of theirs about earthly things is said to be the earth , helping the woman by Gods prouidence , who turneth it to the good of the Church .

Some will haue this Floud to bee the edicts of heathen Emperours against Christians to root them out ; Fox . and the Earth , the Famines , and Pestilences , and Warres that still happening hindered the execution of these decrees : but these things being in former times are misapplied here . Bullinger . And likewise , whereas some vnderstand it of the Scismes and Heresies hapning in the primitiue Church , and of the troubles and persecutions stirred vp by Satan when the Church was fled amongst the Gentiles , against which they were succoured vnexpectedly , the earthly ones themselues being oftentimes a meanes to appease these tumults , as the Towne Clerke in Ephesus was , Act. 19.

Pareus reckoneth vp other Interpretations made by some , Parcus . that this floud is the troubles and afflictions of the Church in all times , but this is too generall , and more specially the heresies and blasphemous opinions held in the daies of Christian Emperours , whereby the Deuill , as by a floud , sought to drowne all true Religion for the space of 300. yeeres , after Constantine , which before hee set forth to be the time of the womans fleeing away , and herein he resteth . The earth , hee saith , some interpret to be Christ for his stability , some generall Councels called from all parts of the earth for the condemning of heresies , which is not likely , seeing such Councels do rather resemble Heauen , Ioh. 3. & Christ is said to be from Heauen heauenly , in opposition to such as be from the earth earthly . He therefore expoundeth it onely in generall of a miraculous preseruation , Numb. 16. in allusion to the earths opening the mouth and swallowing vp Chorah and his company , holding that wee ought not to search any further into any particular meaning . But for so much as I haue already gone from the ground of this exposition , viz. the reckoning of the time of the womans fleeing to be 300. yeeres , and this floud was cast out after her vpon her fleeing , and being come into the wildernesse , which was in a short time , for she was soone chased thither , and when she abode there , this floud was sent out after her : I must needs rather subscribe to them , which hold that the time of casting out this floud was in the time here described , Grasserus . said to bee a time , and times , and halfe a time , and so some great warres attempted by the Popes instigation for the vtter rooting out of the reformed Religion are figured out by the floud . And of such warres we shall finde there haue beene many euer since the breaking out of the light in the time of Iohn Husse and Ierome of Prague , and before that against the Waldenses and Albingenses , and afterwards against the Lutherans in Germany , and the Caluinists in France , where diuers great men entred a league to root them out . But the earth holpe the woman . The History of the Bohemian warres is most famous for the illustrating of this : for Sigismund the Emperour , being stirred vp by the Pope to persecute the Bohemians for cleauing constantly to the Doctrine of Iohn Husse , after that it and they were condemned in the Councell of Constance , inuaded Bohemia with a great power , but his army being ouerthrowne and much wasted by a few scattered troupes of the Hussites , Henrici Mutij Chron. lib. 27. the Emperour departed home much discouraged . But soone after greater forces are sent against them being led by the Princes of Germany , the Duke of Saxony , the Marquesse of Brandenberge , and the Archbishop of Treuers , by the instigation of Pope Martin the fifth . They entered in three great armies , but when the Hussites vnder the conduct of Zisca appeared , a feare came vpon them all and they fled with all haste , casting away their weapons , and leauing their Tents well furnished to the enemy . And yet againe , by the perswasion of Sigismund another Army was sent vnder the conduct of Brandenberge , which being also taken with feare before the Hussites came in sight , fled away and could not by any meanes be made to stay . What was this but a most miraculous preseruing of the Church by Gods owne immediate hand , there being nothing but the very earth that affrighted them so soone as they came into that land , being taken with an horrible feare against all sense and reason . And thus at sundry other times , the Church being assaulted in other parts she was miraculously preserued , not by any power of her owne , but by the hand of God , being against her enemies and for her , which deliuerance is said to come by the earth , helping her in allusion to the History of the lands , spuing out of the Cananites before the Israelites , or of the earths opening the mouth to swallow vp Corah and his company , that Moses and Aaron being indangered by their conspiracy might be preserued . Pareus . For this seemeth to me the most probable resolution of this saying , which was also noted out of Pareus before . To this if we ioyne that of the differences hapning betweene Catholike Princes about earthly things , Grasserus . keeping them from vniting to extirpe the Church at other times , it may also further serue to cleare this place the more , and in the East the differences of the Persian and Turke being both for Mahomet , yet diuided about Haly his successour , whereby the Turkes haue still beene hindered from their purposed inuasions of Christendome . The Church haue had also other helpe from the Princes of the earth , who hath beene stirred vp to fauour and defend the truth , as the Princes of Germany , and Queene Elizabeth of famous memory , who aided the Hollander being at the point of drowning , abated the pride of the Spaniard , and maintained the Protestant Religion in France . That all this passage is allegoricall , and will beare such exposition , is plaine , because it is said , as it were a riuer , and so it is but as if the earth had holpe the woman against this riuer by deuouring it , seeing there is nothing more frequent , than by a floud to set forth great armies flowing into Countries to destroy them .

Note , Note . that when all meanes faile to preserue the godly , yet as long as the earth standeth they shall haue succour , though they can see no more likelihood hereof , than they that are in the Wildernesse , where nothing but the vast ground appeareth to saue them from the deuouring of the wilde beasts .

Quest. 3. What is meant by the rest of the womans seed , Vers. 17. and the Dragons making warre therewith , set forth in these words , And the Dragon was angry with the woman , and went forth to make warre with the rest of her seed which keepe the Commandements of God , &c.

Brightman . Gorran . Answ. Some vnderstand the Christian people in diuers parts of the world , against whom the Saracens were stirred vp about ann. 630. when he could doe no good otherwise , hee made open warre by them .

Pareus . Forbs . Some hold , that here is a preparatiue onely to the persecutions raised by the Pope , described in the next Chapter , these being here first generally spoken of , and then more at large described vnder the double beast .

Some by this seed vnderstand all Christian people which should be begotten vnto God from the time of Iohn to the end of the world ; Bullinger . for the Dragon hath alwaies made warre against them , first by the Emperours , and then by Antichrist .

Some vnderstand particular members of the Church , Fox . who are in diuers Countries laid hold vpon and put to death where Antichrist hath power , when as hee seeth that his attempts by warre to extinguish the whole Church are frustrated . And to this doe I subscribe , as best answering that which was said before of the male childe which the Church brought forth , he was the first seed ; now the rest of the seed are all godly persons , who are likewise after all the troubles before described , particularly singled out vnto martyrdome : for he that heareth and doth the Word of God is my mother , Mat. 12.50 . my brother , and sister , saith our Sauiour Christ . So that this is added to shew , that as the Deuill shall attempt to extinguish the Church by warres , so these not succeeding as he desireth , he will yet doe what hurt he can by fighting against particular persons , and destroying them wheresoeuer his power lieth . And this is verified by experience , the Spanish Inquisition is a great Engine wherewith the Deuil fighteth and destroyeth many , and other Commissions appointed both here in England in the daies of Queene Mary , and in other Countries for the finding out and putting to death by fire and fagot the seruants of God which held the testimony of Iesus Christ , and who would rather lose their liues than depart therefrom . As for the other expositions , they cannot hold in regard of the time according to the computation which I haue hitherto followed and shewed to be the most probable .

We must expect then , Note . that the faithfull seruants of God shall neuer be free from trouble and danger during the time allotted vnto Antichrist , but partly by great armies , and partly by particular persecutions they shall euer be impugned , that we may stand ready armed with faith and patience , comforting our selues in this , that the Church shall neuer bee extinguisht , when all the forces that can be made are raised against her , but she shall still remaine to triumph ouer Antichrist and all her enemies at the last .

And I stood vpon the Sea shore , Vers. 18. in the Latine this is read , hee stood , as if the Dragon were meant , but in all Greeke Copies , I stood , and so Rupertus and Primasius and all ours , and amongst the Papals Ribera and Viegas reade it so , and it is most plainly a passage to the next vision of the Beast rising out of the Sea ; for to behold this , he sheweth here that hee was placed vpon the Sea shore .

CHAP. XIII .

WHat is figured out by this Beast , Vers. 1. whereof it is said , I saw a beast ascending out of the Sea , hauing seuen heads and ten hornes , and vpon his hornes ten crownes , and vpon his heads the names of blasphemy . Vers. 2. And hee was like to a Leopard , &c.

Answ. There is great difference amongst Expositors here , some holding this beast to be a figure of the Turke , Viterbiensis . both because he riseth out of the Sea , and waters afterwards are expounded to set forth peoples and Nations , Chap. 17.15 . for the Turkish Empire consisted of diuers peoples , Arabians , Turkes , Saracens , Tartarians , &c. and the similitudes agree of a Leopard , because he hath the Kingdome of the Grecians in Daniel figured out by a Leopard , and of the Persian figured out by a Beare , and of the Assyrians figured out by a Lion : for euen the Persians and Assyrians are Mahumetans , though vnder another King ; the blasphemies also of this state against Christ and the warres with all Christians , and the inuincible power doe all agree . But for so much as this beast is said to haue seuen heads , Chap. 17.9 , 10. which are interpreted Chap. 17. to be seuen Mountaines and seuen Kings , whereof fiue are fallen , one is now ( in the writing of this ) said to be , and the seuenth yet for to come , it cannot possibly be applied vnto the Turke , but vnto Reme , famous for the seuen hils and the diuers manners of gouernment like so many Kings . Againe , one of these heads is wounded to the death and yet liueth againe ; and the second beast comming with wonders to deceiue the world causeth men to worship this beast , which can no way agree vnto the Turkish State .

Tertul. Ieronim . Eusebius . Orosius . Bullinger . Fox . Osiander . Iunius . Aretius . Whitaker . Grasser . Seb. Meyer . Aug. Marlorat . Primasius . Rupertus . Haimo . Others therefore will haue this beast to be a figure of the heathen Emperours of Rome , set forth in Dan. 7.8 . by a beast with ten hornes , and with a mouth speaking great things . The seuen heads some will haue to bee seuen sorts of gouernment in that state , viz. of Kings , Consuls , the Decemuiri , Dictators , the Triumuiri , Emperours and Popes , as Petrus Artopaeus , and Fulke . Some seuen particular persons who gouerned that state , either the first from Romulus to Tarquinius , or from Iulius to Nero , or from Nero to Nerua , as Bullinger and Dauid Chytreaus . The ten hornes some apply to all the Kings vnder this Empire , who ioyning their forces together , sought to root out Christianity . Some to the Consuls reigning in seuerall Prouinces , who had power like Kings , as Borrheus and Chytreus , and some to those ●en Tyrants in speciall , who stirred vp the ten persecutions , Nero , Domitianus , Traianus , Antoninus , Seuerus , Maximinus , Decius , Valerianus , Aurelianus , Dioclesianus and Maximinianus together , as Fox . Dent. And this Empire , some say , is likened to a Leopard for velocity in conquering as the Grecian was , Alphonsus . Fox . to a Beare for voracity as the Persian was , and to a Lion for courage and audacity in attempting , as the Assyrian was , or simply because these rulers were as outragious against the people of God , as these wilde beasts vsually are . For other circumstances about this beast , they shall be further considered by and by .

* * Irenaeus . Ambrose . Prosper . Methodius . Arethas . Andreas . Bellarmin . Gagneus . Ribera . There is a third opinion of such as hold Antichrist to be figured out here both by the first and second beast , affirming that they are both one and the same , but in diuers respects said to be one and another , for which they bring diuers reasons . First , because the description of this beast & of the little horne in Daniel , which by the consent of all is a figure of Antichrist doth notably agree . Secondly , because the beast out of the bottomlesse pit , Chap. 11. which is Antichrist , and this out of the sea is all one . Thirdly , because that beast , Chap. 17. which is Antichrist , and this is all one . Lastly , whatsoeuer is to be expected in Antichrist for blaspheming , for vniuersall reigning , and for being followed and adored , is attributed to this beast . Hitherto therefore euen the most learned amongst the Romanists agree : but when it is more particularly determined who this Antichrist is , they part : for they expect one to come , and ours hold that he is the Pope of Rome , with the whole succession of that Sea euer since Phocas granted vnto him to bee vniuersall Bishop .

These two opinions , howsoeuer they may seeme either of them so probable , as that it is hard to except against them , yet if some circumstances be considered , they doe neither fully satisfie , but there is need yet to finde out some other exposition of these visions . For first , that of the Heathen Emperours cannot be so well approued , because the Deuils fight by his instruments against the Church in her desolate estate is here set forth , as is most plaine from the last words of the twelfth Chapter , which as it hath beene proued , must needs be referred to the times of Popery and not of Heathenisme , and the time of two and forty moneths , and the circumstance of making warre with the Saints doe so agree with the beasts making warre with the two Witnesses , and the holy Cities being trodden vnder foot two and forty moneths , Chap. 11. as that it is doubtlesse the same vnder another figure and in other words . Againe , for that of the Roman Antichrist , howsoeuer he be here set forth , yet I cannot see how two beasts rising out of diuers places at seuerall times and shapes should be one & the same . It is true indeed , after mention here once made of two , both in the end of this Chapter and afterwards Chap. 17. we reade but of one , yet this proueth not that they are both one , for the word is varied , Chap. 17. and that which is here another beast with two hornes , is there a woman sitting vpon the beast , and Chap. 19.20 . the false prophet , and so likewise Chap. 20.10 . For the beast and the false prophet are cast into the lake of fire . It seemeth therefore to mee that by the first beast is to be vnderstood the Imperiall Roman state , diffused thorowout so many Countries and Nations , all ouer which Antichrist reigneth : and by the second , which is afterwards said also to be a woman and a false prophet , the Hierarchy of Rome , which as Antichrist swaieth all against the truth of Christ , causing men rather to reuerence and to stand in awe of his greatnesse , which consisteth in the beast whereupon he rideth , and which hee weildeth and ordereth at his pleasure . And to this Pareus in effect plainly commeth , Pareus . Chap. 17.8 . when as hauing found some incongruities in the expositions of all others about the beast , of which it is said , It was , and is not , and yet shall ascend , he determineth that Antichrist was in the Heathen Monarchy of the Romans , because that Monarchy afterwards became Antichrists , and yet hee is said not to be , that is , in Saint Iohns time , because he had not yet that power . And according to this , all circumstances will well agree , neither can any exception be iustly taken against it . The beast comming out of the Sea setteth forth the Roman Empire generally to be considered from the first arising thereof euen vnto the end , with a speciall reference to that which should be done therein in the two and forty moneths , or 1260. daies , or a time , times , and halfe a time of Antichrists iurisdiction , when the Church should be most indangered , for the better knowledge of which Antichrist , this state wherein he should gouerne is so fully described . So that if any man shall obiect that the order of these visions , this being after the persecuting of the woman who fled into the Wildernesse , will not beare such an exposition as whereby it should be vnderstood of the Roman Empire from the beginning , which was long before , it is easily answered ; that for so much as the thing intended is not to shew when this Empire began , or what was anciently done therein , but only so farre forth as might auaile to giue light into those passages that properly concerned after times , which could not without propounding a generall view of that estate from the beginning be so well conceiued of , order may well admit such a figure to be brought vpon the stage , as whereby things long before past are represented , being auaileable to helpe to the vnderstanding of the figures of things afterwards to come . For the similitude of a beast it is vsuall , and it was before in Daniel , by a beast to represent a Monarchy , which is against the truth , because such haue no more vnderstanding than a beast , and as a monstrous beast deuoureth and destroieth most cruelly . It is said to rise out of the Sea because it is constituted of many peoples , as was said before , for waters are afterwards expounded to be peoples . The seuen heads are the seuen sorts of gouernment in that Monarchy , for thus it will agree best , as I shall afterwards shew , Chap. 17. the ten hornes crowned are the Prouinces wherein Consuls with a regall power ruled . The names of blasphemy were the arrogant titles that some Emperours in this state tooke to themselues , Chron. Laurentij L●●berg . Nero & Domitianus prodijs immort-se adorari iubent , & de Domitiano scriptum reperitur , sic dominus Deus noster Domitianus iubet , sic & Dioclesianus . as the title of God vsurped by Caius Caligula , and to make men the rather to beleeue him to be a God , to thunder and lighten by deuices which he had : for this is commonly counted blasphemy , as we may see in the Gospell , where they said that Christ blasphemed , because being man he made himselfe God , when as God , he forgaue sinnes .

Note , that before God they are beasts and monsters , and no men , how great soeuer they bee , which are void of the knowledge of God and of his truth , Note . and shall certainly goe into perdition for that which they doe wickedly in their ignorance as this beast did , that no man may be drawne by the pompe and outward glory of such men to admire them as happy , or to follow their wicked examples , but auoid them as monsters amongst men .

Quest. 2. What meaneth the diuers figure of this beast , where it is said , Vers. 2. He was like to a Leopard , and his feet as the feet of a Beare , and his mouth as the mouth of a Lion , &c.

Answ. These similitudes are borrowed from Daniel 7. where the foure Monarchies of the world are compared to foure beasts , the first a Lion , the second a Beare , the third a Leopard , and the fourth diuers from all these , and therefore not assimilated to any creature , intimating a certaine compound thing of many , which in all likelihood is the same with this or such another , but there the assimilation is concealed , here declared to be compounded of those three , because that whatsoeuer sauage and brutish qualities were in all the Monarchies before described , doe all concurre in this alone , or because in the long continuance of time wherein this Empire hath stood , there haue beene thus many metamorphoses , it being sometime Heathenish , sometime Arrian , and sometime Popish . The Dragon , that is , the Deuill , is said to giue him his power and Throne in respect of the large extent of this dominion into all Countries and Nations , as hee said sometime vnto Christ when he shewed him all the Kingdomes of the earth , All these are mine , and to whom I will I giue them : Mat. 4. and because as a Vice-gerent of the Deuill , this Empire hath almost in all ages , but specially in the time of Antichrist , who is chiefly aimed at here , maintained the worshipping of the Deuill , for such idolatry is , Reuel. 2.13 . see Chap. 9.20 . and where wickednesse reigneth it was said before that Satans Throne is .

Quest. 3. What head is this , whereof it is said , One of the heads was wounded to death , and his deadly wound was cured , and all the earth wondred after the beast , &c.

Answ. Pareus mentioneth diuers opinions ; first , Pareus : Grasserus . Bullinger . of some that hold Iulius Cesar to haue bin this head , who was killed in the Senate , but liued againe as it were in Augustus . Secondly , of somewhat hold Nero to haue beene this head , because in his death the family of the Cesars was extinct , and after him three others , Galba , Otho , and Vitellius , were cut off in a few moneths , whereby there seemed now to be an end of the Emperours : but in Vespasian , who succeeded next , this wound was cured . Thirdly , of some that hold Heraclius in the East to haue beene this head , in whose daies by the Turkes in the East , and the Barbarians in the West , the Imperiall State became desperate : but it was cured by Charles the great . And at lenghth he deliuereth his owne opinion , that the Pope is this head , who was deadly wounded when the diuision hapned betwixt the Italians and the French , the Italians choosing for Pope Vrban the sixth , the French Clement the seuenth , about ann. 1390. after whom two Popes , and lastly , three continued till the Councell of Constance , ann. 1417. when by the constituting of one againe , Martin the fifth , and the deposition of the three this deadly wound was cured . The two first he confuteth rightly , because those things hapned before this Reuelation ; whereunto it may be added that particular Emperours were not the heads here spoken of : for then the beast should haue had not seuen , but many more heads . The third shall be further considered afterwards .

Touching his owne opinion , I cannot see how it can stand , because that after this all the world is said to follow after the beast , and warre is made with the Saints who are ouercome , and power is giuen to the beast to doe two and forty moneths , whereas after the Councell of Constance many that had followed the Pope within a few yeeres fell from him , and warres were made against him with successe in diuers places , neither is his time halfe so long , if we reckon the 42. moneths , as in Chap. 11.

Alphonsus Mantuanus an Italian referreth this wound to the time of the breaking forth of the light of the Gospell , Alphonsus Mantuanus . whereby diuers Countries in a short time fell from the Pope , by which as by a deadly wound he seemed , as it were , to lye a dying , but reuiued againe by prospering in his warres vndertaken against the Reformers : but neither doth the time agree to this .

There is another opinion , Fox . that this mortall wound was giuen by the Goths and Vandals , whose History , and how deadly they wounded the Roman State , see vpon Chap. 9. vnder the fift Trumpet . This wound beganne ann. 469. and lasted till that Totilas being ouercome by Narses , a Captaine sent by Iustinian Emperour in the East , about ann. 560. there was an end put to the Kingdome of the Goths , and this they count the healing of this wound ; one part of the state being brought to misery by these barbarous people , but the other remaining whole still vnder the Emperours of the East , and succouring it thus in processe of time . And when the Longobards had againe brought a great part in subiection to them reigning 204. yeeres , they were expelled by Charles the great , being stirred vp hereunto by the Pope , and thus this wound was perfectly cured .

Others agreeing in the wound , Forbs . hold that the cure was made by the Popes of Rome working by flattery , and the pretence of sanctity so effectually euen with the Conquerours , that they brought their necks vnder their yoke , and so reigned ouer all in the pristin splendor of the old Roman Empire . And some consent that Iustinian beganne the cure , Brightman . not onely by repressing those Barbarians , but also by decreeing that the Bishop of old Rome should be the chiefe Priest of all , Constitut . Iustiniani 131. Decernimus secundum sacrarum synodorum decreta sanctis : veteris Romae Episcopum primum esse omnium s●cerdotum . and Phocas perfected it about 50. yeeres after , when he made him vniuersall Bishop .

Touching these three last , and the third before mentioned by Pareus , there is not much difference in them : for they all agree about the time when this wound was giuen , namely when the Goths and Vandals with other Barbarians preuailed so far , as that the Roman Empire was quite ouerthrowne & lay diuers yeeres for dead . And this is vndoubtedly the wound here meant , which cannot be applied to any particular person to be vnderstood by this head , because it reuiueth gaine , so as neuer did any particular Emperour ; but to the Imperiall state which had life again afterwards , & was more adored and admired than euer , as is here afterwards declared . The difference then is about the time of this cure and the person by whom it was wrought . And herein I prefer that exposition which maketh the Pope the Chirurgeon , by flatteries & colourable perswasions , aduancing his Sea at Rome to as vniuersall a souereignty as was sometime that of the imperial seat in the same City , which was effected in the daies of Phocas . ann. 606. and more established not long after by Pipin the French King , and vindicated from the molestation of the Longobards by Charles the great his sonne , and in processe of time by the Popes practises augmented , so as that this sea reigned as well in the East as in the West , euen as the old Roman Emperours were wont to doe . And thus , as this deadly wound was long in making , being begun when Constantine the great diuided the East from the West , ( which was a great weakening to this State , Rome reigning now but in these Westerne parts , which was wont to reigne ouer all ) and growing more deepe and deadly by the comming in of the Barbarians : so it was long in curing , the cure being begunne in the time of Phocas , and increased by a Councell at Constantinople in the time of Basilius who slew his associate Michael , Constantinop . Concil. the eighth . generall Councell that he might reigne alone , ann. 871. and perfected in the time of Michael Paleologus , ann. 1273. when the Grecians also were by his perfidie subiected to the Sea of Rome . I doe not thinke it so fit to ascribe this cure to any of these Emperours , because howsoeuer they were helpes , yet the other beast spoken of afterwards is plainly intimated to be he that cured this wound , and this beast is the papall Sea , as it shall further appeare when I come to explaine those words . Pet. du Moulin . The accomplishment of prophesies . One , a learned Writer that came now to my hands , differeth from all others about the time of this wound , for he assigneth it vnto the time of Aistulphus King of the Lombards , who he saith gaue this deadly wound vnto one of the heads , when he destroyed the Exarchate of Rauenna , which had continued 200. yeeres from Narses , as a Lieutenantship to the Emperours of the East : but he hauing now subdued the Exarch , challenged Rome also as a part of the Exarchate , ann. 750. Hereupon Steuen the second being then Pope , craued aid from Pepin the Emperour , being vnable to helpe , and preuailed so farre that hee came into Italy the first and the second time , subdued Aistulphus , tooke the Exarchate from him and bestowed it vpon the Pope , making him hereby Lord of Italy , ann. 755. This exposition maketh the head here said to be wounded to the death to remaine whole , euen when the Roman Empire ceased to be , because there were Exarchs vnder the casterne Emperours still , whereas the Imperiall dignity of Rome being this head , it was certainly thus wounded notwithstanding the continuance of an Exarchate of Italy . The bestowing of this Lordship vpon the Pope was not then the curing of the wound , but a perfecting of the cure begun long before , and now made more perfect seeing that from the time of Phocas at Rome there was exercised a kinde of imperiall power which in time grew more and more .

Quest. 4. Vers. 4. How is the whole world said to admire after the beast , and to worship the Dragon that gaue power to the beast , and the beast ?

Answ. They admire after the beast , that out of a venerable opinion conceiued of the beast follow him : Brightman . Moulin . and so all the world in a manner being drawne to it by instruments sent out from the Pope haue followed him . England in the daies of Gregory , first by Augustine a Monke ; France , Frisland , Denmarke , Germany , Slauony , by Boniface or Venefrid , about ann. 720. about which time also Ireland , Scotland , Norway , Sweuia , Lituania , &c. were brought to venerate this power . They worship the Dragon , that is , the Deuill , who worship Idols , and the beast , that speake and make account of this state as of God and Christ Iesus himselfe , Brightman . Pareus . for infallibility of iudgement & immunity from all errour : yet some make these two to be one , the worshipping of the Beast and of the Dragon , seeing in the Beast , the Dragon who doth set him vp is worshipped . Bullinger . Some vnderstanding all of the Roman Empire in the time of Heathenisme , say that they worship the Beast who receiue the superstitious rites and ordinances of that Empire . But one thing here maketh it most plaine , that it is not the Heathen , but the Papall Empire . Now after the cure of this wound which is followed and worshipped , viz. because it is said that they wondred after the beast , intimating that voluntarily they did submit , so as they neuer did to the Emperours , but by compulsion being ouercome : neither did they generally attribute that diuine power vnto them as being vnresistable , as God is , as they haue done vnto the Pope , euen all the earth , that is , such as are led by earthly things , the honours and preferments of this world , they cry out , Who is like vnto the beast , or who can warre with him ?

Beda . Primas . Richard . de Sancto Victore . Haimo . Ansel . Tho. Aquin. Many Ancients , who are commonly followed by the Papals say , that Antichrist shall feine himselfe to bee dead three daies , and then reuiuing againe he shall strike all men into an admiration , &c. But Viegas himselfe doth sufficiently confute this : because it is not said , hee seemed to be dead , but was wounded deadly , and therefore he rather holdeth that one of the seuen Kings which shall fight against Antichrist , but afterwards submit vnto him , shall before such his submission bee wounded , but after be cured againe : but this is as absurd as the former , for not an opposite , but an head of this beast is wounded , and therefore no King fighting against him . Let them tremble that reade this passage , who admire after any man , and extoll and magnifie him as if he were a God , as the Papists doe the Pope : for in thus doing , they worship the Dragon , and shew themselues plainly to be such , as haue not their names written in the booke of life , as it followeth , vers. 8.

Quest. 5. Vers. 5. How can the speaking of blasphemies be applied vnto the Pope , the blaspheming of God and of his Tabernacle , and of such as dwell in heauen , when as he doth worship them all ? And what time is this two and forty moneths , of which it is said , Power was giuen him to make warre two and forty moneths ?

Answ. I hold herein with those , Pareus . P. du Moulin . Brightman . that expound this blaspheming of God of the Popes arrogating to himselfe such titles and abilities as belong vnto God onely ; the titles of the head and husband of the Church , King of kings , the Lord of heauen , earth and hell , that hath all mysteries and lawes in the closet of his brest , Iudge of all , and to be iudged of none , who hath all power in heauen and in earth , shutteth and no man openeth , openeth and no man shutteth , yea , and the Lord God : the abilities are to make something of nothing , to make God , to make the word , to be free from all possibility of erring , to make decrees of the like certainty and authority with the Canonicall Scripture , to be such a vniuersall Soueraigne , as that all vpon paine of damnation must be subiect vnto him , to giue the kingdomes of the earth , &c. for all these are maintained properly to belong vnto the Pope , and accordingly he doth take vpon him . Now that this is a blaspheming of God , it hath beene a tenent so ordinary and common , as that when our Sauiour Christ did take the like vpon himselfe , as to be the Sonne of God , and so God ; the Iewes cryed out , hee hath blasphemed : neither can a man speake greater things of himselfe , and more blasphemous against God than these . He blasphemeth his Tabernacle , which is his Church ; by vaunting that the Church whereof he is the head is the onely true Catholike Church , arrogating thus vnto his Apostaticall Synagogue that which is proper to the true Church of God , and as for the true Church indeed , he ladeth it with most ignominious names of hereticall , schismaticall , infidell , deuillish and damned . The Church is called the Tabernacle in allusion to the Tabernacle of the Iewes , wherein God sometime dwelt in the middest of them . Hee blasphemeth the Saints in heauen by making idoll Gods of them , affixing them to certaine Temples , where the old idols of the heathen sometime dwelt , and assigning them such offices , some to be ouer hogs , some ouer horses , some ouer this particular disease , some ouer that , &c. P. du Moulin . Pareus . Brightman . These expositors doe also mention another inter pretation of heauen , being taken for the Church , and so the Saints there for the godly here , whom the Pope blasphemeth by imputing vile names vnto them , and laying to their charge vile actions : but certainly wee must make a distinction betweene the Tabernacle of God here mentioned and heauen , otherwise the word should not haue beene varied , but as it was spoken of blaspheming the Tabernacle , so it should haue been added , and the Saints that dwell in this Tabernacle , but it is the Saints in heauen which may wel be properly vnderstood , and therefore this sense is the rather to be preferred . They make also the blaspheming of them , the ascribing of diuine properties vnto them , as when the Virgin Mary is prayed vnto by the name of Queene of heauen , our Lady , our onely hope , our saluation and mediatrix : and when of her and other Saints is begged helpe , comfort , deliuerance from sinnes , and from damnation . This is indeed a blaspheming of God , by ascribing that vnto his seruants which is peculiar to his maiesty , but how it should be termed a blaspheming of them I cannot see , for it is rather an ouer-honouring of them .

Some vnderstanding all of the old Roman Emperors , Bullinger . Fox . say that they spake great things when they boasted of their great victories , and blasphemed by preferring their idols before the God of Israel , & the Tabernacle which was amongst the Iews , by vilifying it , and the Saints by speaking vily of the holy Prophets , and other seruants of God . But seeing this is after the wound giuen and healed in the Popes arising to the Imperiall State , as hath beene already shewed , the order will not permit this exposition .

Andreas . Some by the Tabernacle of God vnderstand the body of Christ , which is blasphemed by the Popes taking vpon him to make it in the Masse , affirming that the Bread is his true substantiall body , and therefore to be adored as Christ himselfe .

Gagnaeus . Gorran . Blas . Viegas . Beda . Haimo , &c. As for the expositions of those that apply all things here to Antichrist yet for to come , holding that hee shall blaspheme God by saying that he is no God , & that himselfe is God , that he shall blaspheme his name in speaking against the life & Doctrine of Christ , his Tabernacle , that is , the Church militant dwelling here , as it were , for a time in Tabernacles , and the Saints in heauen by saying that they are all damned : These , I say , and the like , whereby the ancients haue beene carried away in times past , I omit to confute , as falling together with that tenent of Antichrists reigning but three yeeres and an halfe , reiected long before in this our exposition .

As for the time wherein it is giuen him to doe , Vers. 5. or to make warre , ( for in some copies it is read the one way , and in some the other ) viz. two and forty moneths , this is the same time which was mentioned before , Chap. 11.2 . Chap. 11. and is to bee computed likewise , the reader therefore may haue recourse thither . Some expound it of the continuance of the Roman Empire , Beard . as it was gouerned by Emperours and Kings , &c. till the comming in of the Gothes and Vandals : for from the building of Rome till the birth of Christ , were seuen hundred and fifty yeeres ; from thence , till the ouerthrow of that Empire , about fiue hundred yeeres , in all neere vpon one thousand two hundred and threescore , set forth by these two and forty moneths .

Some expound these moneths , Fox . as Daniels Sabbaths of yeeres , and so reckon them to bee two hundred ninety and foure , all which time the Roman Empire did by persecution , as here it is said to bee giuen him to doe : for from the imprisonment of Iohn the Baptist , when this persecution may be reckoned to begin , to the time of the Churches deliuerance at the death of Licinius , who was ouercome by Constantine the great , were iust two hundred ninety and foure yeeres .

Some holding , P. du Moulin . as I haue already said , that the time here described , is the same with that Chap. 11. viz. one thousand two hundred and threescore yeeres of the Papall persecution , begin it not till ann. 755. and extend it to 2015. which is almost 400. yeeres hence .

And lastly , Brightman . some taking this time for the whole time of Antichrists birth , growing , wounding , and recouery , that he might be able to exercise his malice against the Church of God , begin it ann. 304. when ambition first crept into the Church through the bounty of Constantine the great , and end it ann. 1546. at what time the Councell of Trent hauing so plainly opposed it selfe against the light then breaking out , the forces of the Papacy were broke ; , men beginning euery where to reuolt from the obedience of that Sea : but because that part of this time the Pope could doe little or nothing , viz. all the time of the Empire of the Gothes , which was one hundred and forty yeeres , they hold that this space of time is to be added to one thousand fiue hundred forty and six , wherein he shall still haue power , that is , vnto ann. 1686. but then there shall bee a full end of his greatnesse , and in this time is his fight with the two witnesses mentioned Chap. 11. Whilst I was considering of these diuers expositions , I heard a man of great note for his accurate calculating of these times , handling this very point ; his opinion was , that this time ought to be begun when the head spoken of in the Text was deadly wounded by the irruption of the Gothes , Vandals , and Rugians , which because it was not all at once , but at three most remarkable times , first vnder the conduct of Alaricus King of the Gothes , ann. 414.2 . Vnder Gensericus King of the Vandals , ann. 445. or 459.3 . Vnder Odoacer King of the Rugians , ann. 476. he determined it to bee vncertaine when this time of the beast shall bee fully ended , euen as the ending of the seuenty yeeres captiuity spoken of by Ieremiah was vncertaine , till the accomplishment vpon the like reason of three seuerall times of captiuity , from either of which it might bee reckoned . And thus the neerest time should bee ann. 1658. reckoning by the Aegyptian account , the next 1689. and the furthest of all , 1710.

But this beginning of the time cannot stand , because to haue power to doe , argueth life and strength , and not a languishing estate , as of one deadly wounded ; and in the order of the Text , it is after the healing of the wound againe , that this power is giuen to the beast , and not in the time that he lay bleeding vnder the wound . Against that of Brightman I haue shewed my reason before , Cha. 11.2 . and it is improbable that this time of two and forty moneths should be interrupted , and so to be made vp by one hundred & forty yeeres following after : and if it be taken together , & so ended at the time of the Councell of Trent , the Pope hath farre exceeded his limited time , seeing he hath made so much stirre about religion , now fourescore yeeres since , and still preuaileth mightily , and so here were little solid comfort in the prophecy . The errour in Du Moulin is in that he beginneth this time too high , long after the wound healed , whereas the time of any Potentate is to bee reckoned , not from his comming to an height and perfection of power , but from his very first beginning to reigne , though more weakly . The rest that apply these moneths to the old Roman Empire , consider not the wound made and healed , after which the computation ought to begin , and whereas the scope of this Reuelation is chiefly to comfort vs against the Roman Antichrist by setting a bound to his reigne , by this their exposition applying this time another way they leaue it boundlesse . Other expositions there are , but lest I should be ouer tedious , I omit to recite them , resoluing most confidently , that this time began ann. 606. as I shewed before vpon Chap. 11.2 . when the deadly wound of the Roman Empire might well bee said to be healed in the Popes rise and first attaining to such vniuersall authority .

Touching that Epiphonema vers. 10 , 11 , 12. Vers. 10 , 11. it is agreed that it is added to stirre vp men to a diligent enquiry about Antichrist , that finding him out , they may take heed of being carried on with others to worship him to the destruction of their soules : the comfort is , that Antichrist who hath tyrannized for a time , by killing with the sword , and bringing his oppugners to great misery , shall finally perish most miserably himselfe , at what time the Saints who haue suffered vnder him shall haue perfect deliuerance . And this is the end that faith and patience shall haue , after the greatest troubles and miseries , and the end that cruelty and oppression shall haue , though it goeth on vnreuenged a long time .

Quest. 6. And I saw another beast rise out of the earth , Vers. 11. which had two hornes like the Lambe , and spake like the Dragon , &c. What beast is this , and what is meant by his rising out of the earth , by his Lambe-like hornes , and Dragon-like voyce ?

Answ. This beast is the Pope of Rome , who doth no more differ from the first beast , but that the state whereof hee is the head is represented by it , and hee the head ruling in that state by this . They which by the first beast vnderstand the old Roman Emperours , by this doe generally vnderstand the Popes reuiuing that decaying Empire : but they which make both these beasts one and the same , Pareus . Forbs . interpret the first of the Pope the head , and this second of his guard of spirituall persons considered together with him , who endeuour by all meanes to aduance him in the hearts & deuotions of the people . Why the first beast may not be taken for the Roman Emperours of old , I haue already shewed , and touching this guard , or these instruments helping to aduance the beast , I cannot see how they should bee here represented : Brightman . He hath equall power with the beast , so as no instrument of the Popes hath or euer had . for it is not any body but an head which the Spirit of God doth altogether apply himselfe to describe here ; this beast therefore doth set forth the Popes when they came to an Imperiall dignity , thus putting life againe into that state altogether ruined by the irruptions and preuailings of the Barbarians .

That which is here represented doth serue to declare , how & by what meanes the deadly wounded head was healed , & after that preuailed so wonderfully : for something hauing beene shortly spoken of the Roman State , as it was from the beginning thereof , that Antichrist , whose description is chiefly intended , might be the better vnderstood ; it is shewed first , that after this head wounded , he sprang vp by the healing of it againe , vers. 4.5 , &c. and then more at large this Antichrist the Authour of so great a cure is described , and what powerfull meanes he vsed to effect it .

Ribera . Pareus . The Pope who is this Antichrist , is said to rise out of the earth , because from a poore and meane beginning he attained to such an height of dignity , being but lately a poore Bishop , and subiect to Emperours , Kings and Princes , hee suddenly rose vp aboue them all . He hath two hornes like the Lambe , because the Lambe the Lord Iesus is his pretence , he boasteth himselfe to bee his Vicar : but hee hath onely two of his seuen hornes , to intimate his weaknesse in comparison of the fulnesse of Christs power . Hee speaketh like the Dragon , that is , like the Deuill , for the Dragon hath been before shewed to be the Deuill ; concerning whom , howsoeuer we reade nothing before of his speaking , yet that he had a mouth to speake is intimated , in that the first beast being reuiued , to whom he gaue his throne and power , is said also to haue giuen vnto him a mouth to speake great things and blasphemies , vers. 5. His speech then is added , that he might bee the better discouered , as the Asse of Cuma marching in the Lions skin was discouered by his braying . If a man should looke at nothing but his hornes like the Lambes , that is , his goodly pretence of setting forth Christ and the right gouerning of his Church , he might easily be deceiued , but attend his speech so full of pride , arrogancy and blasphemy , whereof it hath beene spoken before , Brightman . and thou mayest easily discerne him to bee Antichrist . Some expound his rising out of the earth , of his rise by the helpe of secular powers aboue them all , and his two hornes of Charles and Pipin subduing the Longobards , and other enemies vnto him , applying this his rise vnto those times wherein he did so much differ from that which hee was before , that he is , as it were , another beast for the accession of more authority . He speaketh like the Dragon also , say they , in that as the old Emperours , Nappier . so hee deposeth and setteth vp for Kings whom he willeth . Some by the two hornes vnderstand the double power of the Pope , spirituall and temporall . But I rest in the former exposition as most simple , and agreeing to the drift of this vision , which is to shew the faire pretence vnder which the Pope should ascend to his height of honour . Note , that this is a certain marke of one which hath no communion with Christ , how much soeuer he pretendeth him , if he be of an arrogant speech magnifying himselfe aboue others : for this sheweth a proud heart , sith out of the abundance of the heart the mouth speaketh , whereas the humble only haue communion with Christ , and with such the Lord dwelleth , Esa. 66.2 .

Quest. Vers. 12 , 13 , 14 , &c. 6. How doth the Pope exercise all the power of the beast , and how doth he cause all to worship the first beast ? How doth he make fire to come downe from heauen ? What image is it that hee causeth the inhabitants of the earth to make to the first beast , and how doth hee giue life vnto it to speake , that it might bee worshipped , hee destroying all that refuse to worship it , and not suffering any to buy or sell , that had not his marke , &c.

Answ. They that by the first beast vnderstand the Roman Emperours , expound these things thus ; Bullinger . Arethas . Vers 12. Grasserus . He exercised all the power of the first beast before him , that is , as the Roman Emperours who were before the Popes , made account that all kingdomes were their owne to dispose of as they thought good ; so the Popes represented by this beast , doe both challenge and vsurpe a power ouer all kingdomes . Witnesse Steuchus the Popes Library-keeper , who put out a booke , wherein hee sheweth out of the Register of Gregory , that the kingdomes of Spaine , England , France , Denmarke and Pannonia , &c. are held of the Sea of Rome , & that the kings holding them are but vassals of that Sea . And as the old Emperours made warre vpon all that refused to be subiect vnto them , filling all parts with slaughters and bloud-shed , so doe the Popes , as all the world knoweth . He maketh all the inhabiters of the earth to worship the first beast : that is , either the Roman Empire now swayed by the Pope , in that they haue brought it to passe , that this Empire is now euery where accounted sacred and diuine , and accordingly reuerenced : or idols , whereby the Roman religion being receiued by their subiects , the Emperors are said to be worshipped , and so now the Popes by their images , which are the same in effect , constituting in a great part the Roman Catholike religion .

And doth great wonders , Vers. 13. so that hee maketh fire to come downe from heauen in the sight of men : that is , many lying signes either by the fraud of Monkes and Priests , or by some euill art . The fire is spoken of in allusion to Elias , 2 King . 1. who called for fire from heauen to consume the Captaines with their fifties who were sent to fetch him . Popes haue caused fire to come downe from heauen , partly by pretending to giue the holy Ghost , who is compared to fire , Act. 2. and once came so downe from heauen ; and partly by their excommunications like lightnings , in that vnto them are added fire-brands , and candles burning , which together are throwne downe from an high , as if fire came downe from heauen to smite the excommunicated . This is said to be done first in the sight of men , then vers. 14. in the sight of the beast , which is all one ; for most men , yea and the beast himselfe , that is , the Empire wherein the Pope doth this , is deceiued by these signes .

Saying to them that dwell on the earth , Vers. 14. Napier . that they should make an image to the beast , &c. The image of the first beast was the new re-erected Empire in Charles the great ann. 800. being crowned Emperour by Leo the third , when as the Empire had beene void from the time of Augustulus by the space of three hundred yeeres and vpward . And it is significantly spoken , he said to the inhabitants of the earth , or to the earthly minded men who were ruled by him , that they should make this image , because the Pope did no act towards it , but spake and so stirred others vp to establish a new Empire by appointing seuen Electours to chuse one at euery time of vacancy , which yet was but an image in comparison of the old Roman Empire , so far did it come short of it in glory and power . And he had power to giue life vnto the image of the beast , Vers. 15. &c. that is , to this reerected Empire : for all the life of it is from the Pope , and whatsoeuer it speaketh or decreeth is by his direction . And caused that they which would not worship the image of the beast should be killed ; that is , which would not receiue the ordinances and Lawes of this Empire touching the Roman Catholike religion , for by embracing that religion the image is worshipped : all then that refuse to be Papists , they take order to put to death .

And he caused all , Vers. 16. both great and small , free and bond , &c. to receiue a marke in their right hand , or in their forehead . This is added the better to know this beast , his marke or character must needs be receiued , that is , a publike and open profession must be made , that a man is a Roman Catholike , and beleeueth all their new Articles touching the Supremacy , Transubstantiation , Purgatory , &c. for to beleeue in Christ , and to hold all Articles of the Apostles Creed , and to receiue the word and Sacraments , are nothing worth without this , Summa angel . in titulo confirmat . neither is Baptisme of any force without the Character of Chrysme in confirmation giuen by the Bishop . Such may neither buy nor sell , that is , as excommunicate persons others may not haue communion with them : for neither Turkes nor Iewes are dealt so hainously withall as poore Protestants , no place is allowed vnto them , nor any being in the world . The marke , the name , and the number of the beasts name is all one , hee that hath the marke hath them all . Hitherto out of Bullinger . Others not differing much here-from , Fox . expound the Popes exercising of all the power of the first beast , of his cruelty against the faithfull , as great as euer that of the heathen Emperours was : his miracles in general only of sundry strange miracles related to haue been done for the establishing of Popery , his causing men to worship the image of the first beast , of his compelling all to the obedience of the Roman Sea , otherwise they shall beare none office , nor bee suffered to haue communion with men , &c. as hath beene already said .

They that by these two beasts vnderstand one Antichrist , Pareus . Napier . which is the succession of Popes in the Sea of Rome , expound the power of the first beast exercised by this in the sight of the first , of his blaspheming , warring against the Saints , and reigning ouer euery tribe and nation , which the Pope doth by his Legats and subordinate officers ; and so it is said to be done in the sight of the first beast , because his agents doe it at his becke , and they doe many great wonders to draw the world to the veneration of the Pope . Hee maketh fire to come downe from heauen , that is , as was before expounded , by giuing the holy Ghost , and by his excommunications , and this kinde of miracle is the rather singled out , as answerable to a speech in vse amongst the Iewes euen till this day , If any man shall make fire to come downe from heauen , and deny the Law of Moses , let him be accursed . The image to the first beast is the image of Christ , the Virgin Mary , and the holy Apostles at the Popes command made , set vp and adored by earthly people , these are enliued by the imposture of Priests and Fryers , and made to speake , laugh , frowne , and sweat . The marke in Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , setting forth more at large any note or marke , Heb. 1. whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the image or resemblance of a thing , so Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is not any externall visible marke vpon the forehead or right hand indeed , but the profession of being a Roman Catholike , and a readinesse with all the might to defend that Religion . D. Abbot . This Character is double , as there are two sorts of men of that Religion ; first , of the common people , the Chrysme , Holy water . Agnus Dei , Crucifixes , &c. secondly , of the Religious , their vow to propagate and maintaine it to the vttermost , and therefore by a wonderfull prouidence it is come to passe that such professe an indelible Character to be imprinted vpon them in their ordination .

Others expound his causing men to worship the image of the first beast , Brightman . of the Popes seeking honour to himselfe vnder the colour of antiquity : his miracles of making fire to come downe from Heauen of the Popes smiting men with his Excommunications , as if it were with fire from Heauen . Hildebrand a Pope , in his Epistle to the Germans said , that Henry the fourth being smitten with his Excommunication was blasted with lightning . A certaine Bishop reprouing him for his heart-burning against Henry , Cent. 11. Auent . annal. l. 5. perished by lightning , and giuing vp the ghost cryed out , Oh wretch that I am , alas I am carried bound with a fiery chaine to hell , &c. The Image which he would haue men to make vnto the first beast , is the acknowledgement of the same power and authority in him that was in the Bishops of Rome of old before the deadly wound giuen . In other things there is no difference .

Others that expect Antichrist yet to come , Bellarmin . Viegas . Ribera . who they thinke shall be but one particular man , reckon vp three notes whereby he may be certainly knowne ; first , his reuiuing againe after death as Christ did ; secondly , his causing of fire to come downe from Heauen , as Christ sent the holy Ghost in the likenesse of fiery tongues ; thirdly , his giuing life to an image which hee should cause to bee made , as Christ gaue life to dead bodies by his diuine power , which because they cannot rightly bee applied vnto the Popes of Rome , they maintaine that they cannot be Antichrist , but some other yet to bee expected . But the expositions of ours already set downe make it plaine that these things doe most fitly agree vnto the Popes , wherein though there be a little difference , yet it is agreed amongst vs all in the maine , that the Antichrist of Rome is here painted out in his liuely colours . And it is indeed absurd to imagine the fulfilling of these things according to the letter , for so Antichristianisme should be no mystery , neither should there need such wisdome by the number of his name to finde out Antichrist . That the Pope is this Antichrist it is no new coniecture of ours out of malice , but a very ancient opinion maintained by sundry learned and godly men in diuers ages of the world , that no time since his springing vp might want a testimony hereof . Gregory the first , called the great , Greg. lib. 4 regist , Epist. 38. Rex prepe est , & quod di●● est ne● as , sace● d●tum ei paratur exercitus , quia ceruici militant elationis qui ad hoc positi sunt , vt ducatum praeberent humilitatis . about ann. 600. plainly foretold of his being at hand , saying the King is at hand , and which is horrible to speake , an army of Priests is prepared for him , because they warre for the maintenance of pride who were set to leade the way of humility . Herein he spake most truly and significantly when Antichrist was euen at the doores : for the very next Pope to him after Sabinianus , namely Boniface the third beganne to fulfill this prediction when hee obtained the title of vniuersall Bishop . Arnulphus Bishop of Aurelia , in the Councell of Rhemes , about an. 900 brake out into this speech touching the Bishop of Rome , What thinke ye of him that fitteth in his high Throne , Concil. Rhemens . clad in Scarlet and glittering with gold , what thinke ye him to be ? Verily , if he be destitute of charity , he is Antichrist . Ann. 1340. a Councell was held at Ratisbone against the tyranny of the Roman Bishops , wherein Eberhardus Archiepise . Salisburg . rising vp said , Vnder the title of the high Priest we may perceiue , if we be not blinde , a Wolfe in the coat of a Shepheard . Hildebrand , Auentin . annal. lib. 7. like an Antichrist 170. yeeres agone laid the foundation of this Empire , and beganne the warre , which hath beene continued by his successors euer since . These high Priests of Babylon desire to reigne alone , they cannot beare an equall . Beleeue me , they will not cease till that all powers being put downe they sit in the Temple of God , and exalt themselues aboue all that is worshipped . He changeth Lawes and establisheth his owne , that wretched man whom they are wont to call Antichrist doth contaminate , kill and destroy , &c. Abbas Ioachim , who also liued about the same time , called the Pope Antichrist . Ann. 1158. Gerhardus and Dulcimus taught , the Pope to bee Antichrist , and Rome with the Clergy there to be Babylon . Ann. 1160. was Waldus who taught the same , Ann. 1370. Francis Petrarch , an eloquent Italian , wrote many inuectiues to the same effect . Who so desireth to see more , let him looke into Catelogus testium veritatis .

He that doth not wilfully blindfold his eyes cannot chuse but see the Pope to bee Antichrist , here described by the second beast : for he hath all the power that euer the Roman Empire had , whereunto the Deuill gaue his Throne , setting vp Kings and deposing Kings , ruling and reigning farre and wide , and all this is done before that beast or in his sight , that is , before the people of this Empire in whom it consisteth , for vers. 13. that which is said to be in the sight of the beast , is said to bee in the sight of men . He causeth the first beast to be worshipped , that is , his owne greatnesse to be admired and reuerenced , which is the same with the ancient maiesty and dominion of this Empire : for in the state ouer which the Pope doth now rule set forth by the first beast there were two things , the peoples of diuers Countries and Nations , and the imperiall authority exercised ouer them ; in respect of the first , hee is said to doe these things in the sight of the first beast , in respect of the second , to cause all men to worship the first beast by being obedient to this authority now translated to himselfe .

Touching the great wonders and fire brought downe from Heauen , Vers. 13. I subscribe to Pareus and Brightman , who haue sufficiently illustrated this passage . Touching the image of the beast which he causeth the inhabiters of the earth to make , I cannot approue of that exposition which applyeth it to Images deceitfully inclined , Vers. 14. because this image that he speaketh of here hath power to put to death all that will not worship it , so as a Popish Image hath not , neither doe I thinke that the present Emperours are meant , who are but Images in comparison of the old Emperours , for the Pope is not so eager to haue them worshipped by the people , but rather to debase them , that he alone may goe away with all the honour : but it is a religious kinde of worship which is here meant , and the Pope himselfe is this Image , and he doth say vnto men , That they should make this Image by teaching it to bee necessary vnto saluation to haue the successor of Saint Peter in the Sea of Rome for vniuersall Emperour of the world : for this is in effect to reare vp an Image of the first beast , that is , of the old Imperiall authority : and because that if the Pope had no more but this title without any liuely Imperiall power , hee should be but as it were a dead Image and exposed to contempt , he bringeth it about by his bewitching doctrine , that he is thus esteemed in the hearts of men who are all ready to fight for his honour as for the diuine Maiesty , and to suppresse all oppugners , and thus he putteth life into this Image , &c. For this beast is both a beast and a false prophet ; as he is set forth by the name of a beast , his authority is intimated , that he is a great ruler and commander ; as he is a false prophet , hee raiseth vp his Empire and command by his delusions to such an height , as that he becommeth a very liuely Image of the supreme Roman Maiesty , not suffering himselfe to be neglected any more than the old Emperours did . The wofull experience of these times doth shew the truth of this prophesie , there being nothing whereof the Pope is so tender as of this Vniuersall honour , not sparing sex or age , but killing all that will not giue it vnto him .

Touching the marke which all are caused to receiue on their forehead or right hand , Vers. 16. Pareus . though Bullinger and some others hold , the marke , the name , & the number of the name to be all one , yet some distinguish them , expounding the marke of the indelible Character , which Priests and religious persons are said to receiue in their ordination , when lifting vp their right hand they sweare fidelity to the Pope , and by anointings and rasures they are marked in the forehead for his : and the name and number of his name , of the marke , which all others of that Religion receiue , which is to be called Roman Catholikes . Some a little diuers from this , Brightman . by the marke vnderstand the oath and publike profession of such as are in holy orders , and of Princes and great persons to defend the Roman Catholike Church and Pope ; and by the name , the title whereby the common sort of the Papals are knowne , as Pontificians , Catholikes , or Papists , from the Pontifex , Catholike Bishop or Pope ; by the number of the name , such as are more remote from the Pope , and yet dare not renounce all obedience to his sea , Napier . as the Grecians . Napier consenteth vnto Bullinger , that the marke , name , and number are all one , and therefore readeth it , Chap. 15.2 . The marke of the number of his name . I cannot see how the distinction before named should stand , because the very marke is receiued by all great and small , rich and poore , and therefore not by Princes and the Clergy onely . And if the marke were a diuers thing from the name or number of the name , it would haue beene as needfull to set men a worke to finde out all three , as this one of the number of the name . I subscribe therefore to Bullinger and Napier touching the identity of these three . Touching the name , and number of the name , wee shall see more in the next question .

Note from that which hath beene already said , Note . that the cursed instruments of the deuill can goe farre in shewing signes and doing acts of great power , and therefore wee ought to take heed of being deluded hereby , yea , by Gods permission , they kill and shed the bloud of such as withstand them , whereby we may gather a certaine marke of an Antichristian spirit communicating with the great red Dragon , and by consequence , of the communion that the bloud-sucking Papacy hath with him .

Quest. 7. What name is set forth by these Greeke letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vers. 18. which are said to be the number of the name of the beast , and yet the number of a man ?

Answ. Before we come to the resolution of this question , something is to be premised touching the words of the Text : First it is said to be the number of a man , Richard . de Sancto victore . Pareus . according to some , because man may compute it , these numbers being to betaken not as mysticall numbers , as some others in this booke of the Reuelation ; but for so many as these numerall letters doe by the vsuall account of men set forth , and therefore one expoundeth these words as an explication of what was said before , let him that hath wisdome finde out the number , Ribera . for to number is the point of a man , not of any other creature which is void of vnderstanding : according to others , the number of a man , Arethas . because a familiar and ordinary name amongst men : according to others , the number of a man , Beda . not of any deuill or other creature , for no such is to be vnderstood , though he hath beene hitherto spoken of as a beast ; and to this last doe I subscribe , as plainly thwarting that fond popish conceit , that Antichrist should be begotten by the Deuill ; for as touching his generation , he shall be but an ordinary man as others are . An ordinary name it is vnlikely that it should be , because by it Antichrist is to be knowne from others , so as he could not be by his name , if it were common to other men also : neither needed there any such caution to say , that the number is of a man , as hee doth vsually vnderstand numbers , which other creatures doe not , for this is a thing commonly knowne without admonition , and it is implyed in the words before that he must be a man and a wise man that can cast vp this count .

Secondly , touching the numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pareus maketh mention of some that reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iren. lib. 5. c. 25. but all Greeke Copies are otherwise , some reade it in words at length , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as all Latine Copies and Arias Montanus . But Ireneus affirmeth , that these letters are found in all Copies , and inueigheth against the changers of the letter .

For the seuerall expositions of this number , it were but lost labour to recite all ; I will therefore name some onely , referring him that desireth to see more to other Writers . Bullinger . Balaeus lib. 3. de act. Pontif. Some thinke that this number setteth forth the time when Antichrist began : but that being ann. 606. here are threescore yeeres more , neither could by the time , the marke of the beast be found out and his name , as by this number . Most therefore hold that these be the numerall letters of his name , not precisely to be found therein letter for letter , Pareus . Fox . Napier . P. du Moulin . Grasser . &c. Brightman . but such letters as amount according to the Greeke numbring to this number , and hereupon diuers men haue inuented diuers names which I spare to mention , but that which the most learned and iudicious of our side doe generally rest vpon is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found first in Ireneus , and the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming to the same number . Fox findeth this number in this name in Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I confesse doth moue me much for the reuerence of so many and graue Authors : but seeing this number of 666. is not set forth in words , as the number of them that follow the Lambe , chap. 14. and of the sealed ones , Chap. 7. I cannot be perswaded that the Spirit would haue vs looke barely to this number , but to the very letters here vsed . And indeed , as long as we goe this way to worke in finding out this number , we shall neuer be able to conuince the aduersary , there being so many names more containing this number , though all circumstances here considered , some name agreeing to the Pope is most probably the name here meant . Forbs . It is not without cause therefore , that one doth so much wonder that so many graue and learned men should be carried away in this manner ; howsoeuer I like not his coniecture neither , that the number of the name of the beast is compounded of sixes in opposition to the number of those that follow the Lambe who are counted by twelue thousands , Chap. 14. Chap. 7. of euery of the twelue Tribes , intimating that the followers of the beast are not any of this number , but rather a building reared vp by Satans chiefe instrument , as sometime the golden Image of threescore cubits height and six cubits bredth set vp by Nebuchadnezzar , and not of that building called the new Ierusalem , Chap. 21. consisting altogether of twelues . For the scope of setting downe this number is not to shew that the followers of the beast are opposite to the followers of the Lambe , or of the Deuils stirring vp , for this hath beene already made plaine enough , in that the Dragon is said to giue the beast his power , and all are said to follow him but onely such as haue their names written in the Booke of Life . But the intent here is to teach vs a marke or name whereby all that are wise may certainly know him and beware of him . Viegas . Bellarmine . The Papals to keepe men from searching too farre herein teach , that it is impossible to know his name before that he be come , which time taking for granted that it is not yet , all search hereafter after may seeme to be vaine . For they say , that as the name Iesus could not be knowne till his comming , although one of the Sibils did foretell the number that should be in his name in these Verses , Namque octo monadas , totidem decadas super ista : Lib. 1. Sibil . carminum . atque hecatont adas octo infidis significabit , Humanis nomen , that is , 8. ones , 8. tens , and as many hundreds , that is 888. which are found in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the name of the beast should not be knowne till his comming : but blinde men that they are , whilst they affirme a truth , being mistaken in the time , they cannot see him who is most easie to be seene to be disciphered out by this name and marke . Primasius . Ambsbert . It hath bin an ancient opinion , that the compend which is vsed to expresse the name Christ should bee the marke of Antichrist , which compend is this , ☧ the lower part of which is τ , the vpper part ρ , the Crosse intermingled with the τχ , together χρτ , Christ . And herein Ambsbertus is so confident , that he saith it was reuealed vnto him . Somewhat answerable vnto this is that which some haue deliuered touching the marke of the beast , which they say is the signe of the Crosse , for that is made in diuers figures , two of which our Lords Crosse ✝ and St. Andrewes Crosse ☓ as they call them , are plainly in this compend . Now the name is somewhat more than the marke , for when a man setteth his marke vpon any thing he doth it by a letter or two , so the marke here is but one letter χ or τ , but the name hath in it three letters of note , χξς , not much different from the forenamed compend of Christ , for in stead of ς being as much as st , there is τ the last letter of this name , and in stead of χ. ρ which as one hath well noted , if it be written thus , x , Napier . as it often is , it doth not differ from the letter , which in Latine is equiualent to ξ in Greeke , for sometime x is written thus , and if otherwise , as is more vsuall , it is thus , χ , and so is most sutable to the marke before spoken of . And it is to be thought that the Spirit of God purposely altered the middle letter , putting χ in stead of ρ , that we might take occasion to seeke in another language the mystery that lieth more close vnder the Greeke ξ , but is most apparant in the Latine X , and so in the Latine state find the beast here pointed at , which in all things pretendeth Christ , but in truth is altogether for superstitious crossings and other vaine humane inuentions , the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or root of truth , Christ , signified in ρ being put out , or quite hidden through the multitude of superstitions .

To conclude then , I hold , that the number of the beasts name consisting in three letters , is the number of the most reuerend Name of Christ , with the alteration of the middle letter into one equiualent to the Roman X. being a Crosse , which is vsually by the Popes and Roman Catholikes affixed at the end of this or any other name of Christ , as thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath not beene thus vsed by the Euangelists or Apostles : so that where we find a chiefe ruler aboue all others glorying in the bare name of Christ , and in the figure of the Crosse , we may confidently affirme there is Antichrist , for euen very ancient Writers haue held , that he should come vnder the fairest pretence of holinesse . And where can wee else finde such an one in all the world , but in the Sea of Rome , the Bishop whereof calleth himselfe Christs Vicar , and carrieth himselfe as if he were Christ , forgiuing sinnes , and pretending to bee the husband of the Church , and the rocke where-vpon shee is built , the very peculiars of Christ Iesus ; and as for the figure of the Crosse , it is alwayes carried before him , all his Buls of pardon are guarded with many Crosses , and he maketh Crosses to blesse himselfe and the people . By a singular diuine art therefore is hee set forth by these letters , which are all the letters numerall both in the Greeke and Latine Alphabet , representing the Crosse , for χ is a plaine Crosse , and τ the last letter of ς , and if you take it together it doth also signifie the Crosse , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore may well be marked out by ς the first letters thereof , and ξ taken in the letter equiualent thereto amongst those to whom it properly pertaineth is χ the figure of a Crosse , or take it together with χ , and it may well set forth the Crosse , which is Crux , or more barbarously written , as it is sometime , Chrux , seeing these two χ ξ are the first and last letters of the word , which in short writing are vsed for the whole word .

Consider this ( O ye Papists ) and be confounded , for your head thus plainly shewed to be the beast that shall goe into perdition with all such as are deceiued by him . Doe not with Ribera seeke to elude this , Ribera . by holding that Antichrist shall giue for his marke in his seale , the forme of a Dragon : for his owne fellow Viegas confuteth this ; neither with Viegas , or Gagnaeus , by saying that this name , & what it meaneth , cannot yet be knowne , especially against one of your owne side , Amsbertus , who most seriously professeth , that it was reuealed vnto him what the marke of Antichrist was , whereby much light is giuen to his name , as hath beene already shewed . Why will ye beleeue other reuelations of other your writers if not this , being contested vnto by grounds of truth ? If it shall be said , then wee in the Church of England haue the badge of Antichrist , because we haue crosses in Baptisme , vpon our coine , and in sundry places ; I answer , it is not the bare vsing of a Crosse that maketh this badge , but the ascribing of vertue thereto to blesse euery thing , as we doe not , and glorying in the externall forme , which is farre from vs .

It is the point of euery wise man to enquire into these things , for he that hath wisdom is bidden to count the number ; Note . and if we be not of the number of the wise , but foolish , God will not acknowledge vs for his , no more than the foolish Virgins . Let all then make conscience to search and enquire into this number : Matth. 25. and if my labours herein may be any helpe to the Reader , let him vse them , or enquire out better reason ; in the meane season this doth fully satisfie me , and God open the eyes of all his people euery where , that they may not ignorantly bee seduced by this beast any more , to the destruction of their soules ; and giue courage and resolution to vs , who through his mercy are made to see , that wee may neuer yeeld to beare the beasts marke , but rather with the Saints yeeld to bee killed here , that wee may liue with the Lambe hereafter .

CHAP. XIV .

AND behold a Lambe standing vpon mount Zion , Vers. 1. and with him an hundred forty and foure thousand , hauing his Fathers name written on their foreheads , &c. Who are these , and to what time is this to be referred ? What is that musicall voyce which commeth from heauen , and the new song sung there , which none could learne but these one hundred forty and foure thousand ? And what is meant by saying that they are virgins , and follow the Lambe , and that they are the first fruits vnto God , and that no guile is found in their mouth , &c.

Answ. I will not delay the Reader much here with diuersity of expositions , for this place , as I take it , is parallel to that in the seuenth Chapter , so that as there after much violence and bloud-shed of the seruants of God spoken of before , it is added as a comfort , that of euery tribe were sealed twelue thousand , making vp all together this number of one hundred forty and foure thousand , In calling him the Lambe he taketh vp the speech vsed Chap. 7.8 . All worship the beast whose names were not written in the booke of life of the Lambe . which stood fast vnto the truth of God notwithstanding the danger of those persecuting times : solikewise here , after the beasts bloudy proceedings against all that would not worship him spoken of in the fore-going chapter , this comfort is added , that the Lambe Christ Iesus all the time of Antichrists reigne standeth vpon mount Zion , that is , is vigilant ouer his Church to preserue it from perishing , and hee hath still with him , euen in these times of greatest streights , and hundred forty and foure thousand followers , that is , many thousands thorowout the twelue tribes of his whole Church dispersed ouer the world , set forth thus in allusion to the old Church of God vnder the Law . And these followers of his are vnmoueable as mount Zion , that is , most fixedly adhering to his truth , for so the firme standing of the faithfull is described by the Psalmist , saying , Psal. 125.1 . They that trust in the Lord shall be as mount Zion , that can neuer be remoued . And they haue Gods name in their forehead , to set forth their constant & confident professing of the truth of God , all superstitions of Popery , which are a marke vpon the forehead of those that follow the beast , being vtterly abandoned . And as after the sealing there , an infinite multitude are brought in with white robes and palmes praising God , with whom the Angels ioyne making a most sweet consent , it being a representation of the ioyfull condition in heauen of such as haue suffered for Christ in this world , but now are triumphing there , that the languishing spirits of such as are yet militant vpon earth might be recreated , the more cheerefully to beare the terrible brunts of hottest persecutions , who were before set forth by the sealed ones : so here is an intimation of an infinite multitude already reioycing in heauen , in that he saith , that hee heard the voyce , as it were , of many waters , and of a great thunder , and of harpers , which sung a new song : for these speeches may well set forth an infinite multitude , whose noise is as the noise of great waters and great thunders , but this seemeth to be spoken of their congregating together to this heauenly harmony , which is performed , as it were , by harpes , and singing of a new song , that is , a most rare and excellent song of the praise of God , and of the Lord Iesus Christ , which song the faithfull here doe learne , but none else , because none but they doe praise God , all others magnifie the beast , but these by their praising of God from honest and sincere hearts sanctified by the truth , begin euen now to come into the quite of heauen , to which they and none but they shall be vndoubtedly ioyned at the last , praising God for their deliuerance perfected , as now they doe for the fountaine and beginnings hereof , the Lord Iesus Christ and his spirituall graces , and the ioy of the holy Ghost resulting here-from , whereby they doe euen now , as it were , sit together in heauenly places .

And as there an Angell is brought in questioning with Iohn , and telling him who these were , and of their perfect holinesse through the bloud of the Lambe , set forth by white robes washed therein , and of the Lambes being in the midst of them , and leading them forth to the waters of life : so here Iohn is directly informed , that these one hundred forty and foure thousand of the Church militant are most excellent and worthy persons , all immaculate and vnspotted before God , both for that he imputeth no sinne vnto them , being iustified by faith in the bloud of the Lambe , and for that they haue kept themselues virgins vnto God , not hauing committed fornication with the beast by idolatry , who is afterwards called also the great whore , and haue a simple honest heart , like Nathaneel , who is said to be without guile , so that they could not be blamed , either for the common vice of others by fornicating in such manner , nor for hypocrisie and double dealing in professing the truth , as aiming at some sinister end , or by yeelding in shew vnto those idolatries , thinking that as long as their hearts were right , they might in shew be such for the safeguard of their liues . These were not too blame any of these wayes , for they were ready , in giuing witnesse to the truth , to lay downe their liues . And they are said to be redeemed from the earth , and from amongst men , to note the power from whence they were inabled vnto this , & in what a most happy condition different from other men they are , when others , as men of the earth , perish at the destruction of the earth and earthly things , these are by the Lambe deliuered , and made partakers of that fulnesse of ioy that makes their fellow seruants , who went into heauen before , to play and sing in such an admirable harmony . And these are led forth by the Lambe , for they follow him whither soeuer he goeth : they follow him in suffering , and they follow him into glory , that where he is they may alwayes be .

Napier . Pareus . Brightman . Fox , &c. That this is parallel to that in Chap. 7. most consent , and it setteth forth the number of such as were not carried away with the common streame of corruptions preuailing in the time of Popery , and the Lord Iesus appeareth most significantly as a Lambe , because he yet suffered his enemies in their persecuting , but he standeth to shew his vigilant care ouer his Church . Arethas . Some thinke that this is a diuers thing from that in Chap. 7. there being set forth the sealed amongst the Iewes , here the sealed amongst the Gentiles : some hold , Alcasar . that the faithfull vnder the persecuting Emperours are set forth , but all things so fitly agreeing , and this comming immediatly after the description of the beast , as a thing contemporanean with him , I can see no ground of such opinion .

It is a notable place for satisfying that question , Note . what became of the Church all the time that the Pope preuailed , if the Roman Catholike Church bee not the true Church ? As in the dayes of Elijah there were seuen thousand scattered thorowout the tribes of Israel , who were vnknowne ; 1 King 19. so in these times there were many thousands , some in one countrey , and somein another that did distaste the idolatries and superstitions of Rome , preserued by the care of the Lambe , when the roaring Lion , the Deuill , deuoured most .

Touching this company with the Lambe , and the harpers , whose musicke is heard , and the found in heauen as of many waters , there are some that vnderstand the seruants of God vpon earth by them all , Bullinger Napier . Fox . the multitude of whom is set forth by the voyce of many waters , their bold threatning of iudgements against sinne by thunder , and their ioy in the middest of trouble by singing , and playing vpon harpes that new song of redemption by the bloud of Christ , set forth in the Gospell ; not an old song , such as was wont to bee sung vnder the Law , though this song be also to be applied vnto the Saints in heauen . And one more particularly vnderstandeth the noise as of many waters , Brightman . of the teaching of the Doctors that liued in the time of the womans first beginning to be in the wildernesse , such as Augustine , Ambrose , Ierom , &c. who made a confused noise like to that of many waters , not distinctly setting downe the points of faith , the noise of thunder of Wickliffe , Iohn Husse , Ierom of Prague , Luther , &c. who stirred vp men in diuers parts as the cracking thunder , and the harpers singing , of the reformed Churches after obtaining a liberty of the true religion in Heluetia , Sueuia , Geneua , &c. where God was praised for the light breaking out amongst them . Lyra. One telleth a tale of an hundred forty and foure thousand Monkes slaine by the Hagarens in Syria and Antioch about the end of Heraclius his reigne . Ribera . Some vnderstand such a number of the Iewes which shall be conuerted when Antichrist shall come , or part Iewes , and part Gentiles . But Pareus is of the same minde , and agreeth with this our exposition , distinguishing the company with the Lambe , and those of whom the noise is heard ; and indeed to vnderstand it otherwise is to confound things distinguished , seeing after the hundred forty and foure thousand spoken of vpon mount Zion with the Lambe , this noise is heard from heauen , and these vpon earth still learne their song , which none else could doe , because as none but the faithfull haue the Spirit of God , and feele that ioy , which is in the grace of God , so none but they can produce the true effects of this ioy by heartily magnifying Gods holy Name .

Heartily to praise God then , being affected with his mercy in Christ , Note . is a propriety of such as belong vnto Christ , the praises of others are but the harsh sounding of the instruments of an orall voyce , without the grace of the consent of the animall voyce , wherein onely is life and sweetnesse .

Touching the description of these hundred forty and foure thousand , Bullinger . Tossanus . Pareus . Fox . Aug. non polluerunt se m●l . cribu● , l. ●●●u●ciau●rāt carnal cupiditat . bus , nec adhascrunt idolis , d●js alients , l●ae●●●ius aut ei●ori●us , sed sunt virgines spirituales , quorum spoasus Christus est . These haue not defiled themselues with women , &c. most of our new Writers consent to that which hath beene said , that whoredome committed with the great whore is specially meant , from which they haue beene free , though some apply it vnto chastity also , in respect of the body both in the single and married estate . And not onely our new Writers , but the ancient Fathers vnderstand spirituall pollution by idolatry here , as Augustine saying , They haue not defiled themselues with women , that is , they haue renounced carnall concupiscences , neither haue they cleaued to idols , to strange Gods , heresies or errours , but are spirituall Virgins , whose husband is Christ .

And Ambrose saith vpon that speech of the Apostle , I haue prepared you for one man , that I might present you a pure Virgin vnto Christ . He will haue them to be virgins in faith , such as Iohn doth describe being with Christ in the Reuelation , where he saith , these are they that haue not defiled themselues with women . It is most absurd to hold here with the Hieracite , a sort of Heretikes of old , who condemned marriage , as ioyned with pollution , and many Popish Writers now adayes , that apply this vnto votaries that leade a single life , and therefore one of them , Alcasar being ashamed of this , Alcasar . consenteth with vs that they are the Virgins here meant , who haue not corrupted themselues by an inordinate affection towards the creature . And indeed , if Virgins properly vnderstood should be meant , many absurdities would follow thereupon . 1. None of the Patriarkes could be followers of the Lambe , because they were all married , as were diuers of the Apostles also . 2. Gods owne ordinance should be an hindrance to the following of the Lambe . 3. All that are truly religious must needs be single , because all that are redeemed and saued , are here set forth , &c.

It is the praise of those that haue beene separate from Popish abominations , they as pure virgins are of the society , Note . and make the Spouse of Christ , others that are corrupted by error haue nothing to doe with him , no more than impure with pure , darkenesse with light , Belial with God .

Touching their following of Christ whithersoeuer he goeth , it is well expressed further by some , Bullinger . Brightman . that if hee will haue them goe after him to the losse of their goods , of their good name , yea of their life by any kinde of most cruell death , yet they are ready thus to follow him . They are a first fruits vnto God that is most holy , and but a few in comparison of the great multitude that shall come in , as the truth shall further inlarge it selfe , Antichrist being more and more consumed and confounded , euen as the first fruits of corne are consecrated vnto God , and are but a little quantity in comparison of the whole crop .

This allegory is most significant to set forth the small number of those that shall be saued , and their praise before going , Note . which is also their happinesse , serueth notably to shew the Christian resolution of this number , they are ready bent to follow Christ thorow the greatest troubles , and worldly miseries , so that if any will be a follower of him , but onely so farre forth as may stand with his ease , profit or preferment , he is excluded out of this number .

Quest. 2. And I saw another Angeli flying thorow the midst of heauen , Vers. 6 , &c. hauing an eternall Gospell to preach to all the inhabitants of the earth , and to euery nation , tongue , and people , &c. What is set forth by this Angell and the two Angels following , whereof the one proclaimeth the fall of Babylon , the other the punishment of such as worship the beast ?

Brightman . Pareus . Answ. Some very particularly by these three Angels vnderstand three rankes of Preachers set out at three seuerall times . 1. About ann. 1371. when Wickliffe preached against the Pope and Popish idolatries and superstitions , with whom ioyned Richard Killington , and Robert Langland here , and in Italy , Dantes , Marsilius , Patauinus , and Franciscus Petrarcha , and a little after , viz. about thirty yeeres , in Bohemia , Iohn Husse , and Ierom of Prague , and Nicolas de Clemangis . 2. About ann. 1500. when Luther , and Zwinglius , and Oecolampadius began in Germany and Heluetia . In the third ranke they place all the zealous Preachers of the Gospell , which haue beene since Luther in d●uers countreys , as Bucer , Capito , Hedio , Brentius , &c. in Germany , Bullinger , Pellican , Gualter , &c. in Heluetia , Farrell , Virell , Caluin , &c. in Geneua , and in England , Cranmer , Hooper , Latimer , &c. in Denmarke , Palladius , Hemingius , &c. in Italy , Martyr , Zanchy , Tremellius ; in Poland , Iohn à Lasco ; in Hungary , Michael Statinus , Stephanus , Szedegenus , Paulus , Thurius , &c. And because after this no more Angell appeareth , but the next thing is Christs comming in a white cloud to iudgement , therefore they hold that the Preachers which now are , shall neuer be put downe , but continue to maintaine the truth brought to light , till the second comming of the Lord .

Others taking these Angels for three of the seuen , which are afterwards shewed to powre out their vials , Napier . vnderstand by the first , the forenamed prime Preachers , Luther , Zwinglius , &c. by the second , a great ruining of the Popish Empire , about ann. 1590. and by the third , the vtter fall of the Pope , about ann. 1639. after which time , some will still remaine in the dregs of their old superstition , but if they doe , here is the portion which they are to expect , to bee tormented for euermore .

Others more generally vnderstand the breaking out of the Gospell againe , Bullinger . Fox . Forbs . Grasserus . after that all had beene corrupted by Popery , the light of which Gospell breaking out should extend as the truth did at the first to all nations , because some in all countreys should be stirred vp to publish the same , although all receiue it not , no more than they did in the Apostles times carrying the light forth at the first into all countries , for although many still were idolaters , yet we heare the Apostle affirming , 1 Tim. 3. Col. 1. that the Gospell was then preached all ouer the world .

Amongst all these differences , it is agreed in the maine thing , that the breaking out of the light of the truth , which now , by Gods grace , shineth in England , Scotland , Denmarke , &c. is here figured out , opposite vnto which , is Babylon , that is , Rome still labouring to hold men in the darknesse of Popish superstition . But touching the particular application of these figures , either as Brightman and Pareus doth to three distinct times , the last of which is not distinct , for from Luther , &c. hath beene onely a continuation of those happy beginnings , and therefore I doe not thinke , that according to that distinction the Preachers of the truth are figured out . Neither doe I subscribe to Napier , that the third Angell setteth forth the Preachers which shall be when the Pope is quite put downe , because killing of the Saints is still spoken of for not worshipping the beast , and they are comforted with the blessing that shall follow vpon such a death . Nor yet doe I thinke , that generally onely the breaking out of the light is here set forth , but because here are three Angels succeeding one another in order , I hold that three things are here figured out , which experience hath taught vs that liue in these dayes .

1. That the light of the truth should breake out , whereby men should be warned against Popish idolatry and superstition , as it did by Wickliffe first in England , as England had first a Christened King Lucius , so hauing the honour first to hold out the light dispelling the mists of Popish darknesse : but almost contemporanean with Wickliffe were others mentioned before in other countreys also . 2. That the light should shine so , as that the fog of Popery should vanish in many countreys , and that the truth should be so powerfully preached , that Babels wals should bee shaken and ruined , which was done by Luther and the rest of the Worthies in diuers countreys before spoken of . 3. That the vtter fall of the Pope should yet after this bee deferred , he continuing stil where his power yet remaineth to kill and destroy his opposites . For why else should the third Angell so seriously admonish men not to worship the beast , &c. adding , Vers. 12. here is the patience of the Saints , and Blessed are the dead that die in the Lord , &c. but onely because the seruants of God in many places should still bee exercised with bloudy persecution after the fall of Babel before spoken of in a great part . So things are like to continue in this state a long time , onely the comfort is , that wee are hence assured , that there shall bee Preachers to giue warning against the Pope and all false religions till the last comming of Christ vnto iudgment , and hereby he shall be consumed more and more , till the date of this time shall be quite out .

According to this exposition then to expound euery passage more particularly ; Vers. 6. He saith , I saw another Angell , when no mention is made , of any Angell in this Chapter before , hauing reference to the Angels of the tenth and eleuenth Chapters ; flying thorow the midst of heauen ; Eullinger . Fox . that is , to expresse the swift and free passage of the truth hereby represented : That of Brightman expounding it of the imperfect knowledge of those first Preachers , seemeth to me to be too far fetcht . The Gospell which he bringeth , Pareus . is called the eternall Gospell , to meet with the imputation of the Papists , who challenged them for broaching a new religion , when as indeed , they preached nothing but the eternall truth of God which was from the beginning . There was not long before this , Cent. Magdeburg . 13. a certaine fellow called Cyril a Carmelite Fryer , who made a booke , which hee intituled The eternall Gospell , grounding vpon this place , and the religious of those times readily receiued it , because it tended to the maintenance of their superstitions , affirming that the Gospell set forth by the Apostles was at an end , and this was now to take place . A most blasphemous tenent , when as this our Gospel is said to be such , that if an Angel from heauen bring any other , Gal. 1.8 . he is to be counted accursed . It is none other Gospell therefore which is here meant , but this only Gospell , which being obscured by the vaile of an vnknowne tongue , and by false Glosses and interpretations in the time of Popery , is now come to light againe ; and that not in a corner , but in all countreys and nations of Christendome , and shall , wee doubt not , be diffused into all other parts ere long . This is the same in effect with that Chap. 10. Thou must prophesie againe to Nations , and Kings , and many peoples .

Feare God , Vers. 7. and giue glory to him , &c. this is all the effect of our preaching now , and the speech is adaptated to the present occasion : for in the time of Popery men feare the beast , Pareus . giue him glory , and worship him as most admirable , as was shewed Chap. 13. The chiefe thing therefore now to be pressed , is to feare God and to worship him , by giuing ouer that fond admiration of the Pope , whereby they were drawne after him , trusting in him , and receiuing his Dictates as the Oracles of a God , which indeed is the worshipping of him . And the phrase here vsed , giue glory to God , doth fitly answer that in Chap. 11.13 . where it is said , that the great city being fallen , and seuen thousand slaine , the rest trembling gaue glory to God , that is , were conuerted from that superstition . The time of his iudgment is come , that is , is at hand , so that wee may gather hence , as Chap. 10. where after the open booke appearing , the Angell sweareth that time shall be no more , &c. that now since these things haue come to passe , the destruction of the Pope , and Papacy , and of all wicked ones is very neere , euen at the doores .

Touching the second Angell proclaiming the fall of Babylon , Vers. 8. it is plaine , that by Babylon here the old city of the Assyrians so called is not meant , both because this Babylon is described to be such as had dominion in the time of Saint Iohn ouer the Kings of the earth , Chap. 17.18 . and because the people of God are bidden to come out of this Babylon , where they had not beene fiue hundred yeeres before the time of this Prophecie . But some haue held , that by Babylon the world is meant , wherein there is so much confusion by reason of the Deuils reigning in it . But this cannot stand , Ambros . Beda . Arethas . Haimo . Primasius . Ansel . because this Babylon is spoken of but as a part of the world : for with her all nations haue committed fornication , and when it is fallen , yet the world of the wicked remaine , for they are threatened with euerlasting torments by the next Angell . And lastly , wee are bidden come out of Babylon , which we cannot doe , if by Babylon the whole world be vnderstood . If wee looke backe to Chap. 11.8 . we shall finde a great city mentioned , which before was called the holy City , vers. 2. trodden vnder foot by the Gentiles two and forty moneths , in which city it is said the Lord was slaine and his two witnesses , their dead carkasses being cast out , and all nations and kindreds beholding them , which city all men know according to the letter is Ierusalem , but spiritually the Text saith , it is Aegypt or Sodome . This city I shewed there , setteth forth the Church of the Gentiles sometime holy , but by Popery and Mahumetisme in time corrupted wonderfully , and therefore called Aegypt or Sodom ; and the fall of it in part is also there spoken of vers. 13. Now the same is called Babylon , another great city , and of great note for rule and dominion , and of infamy for idolatry and cruelty ; and because Rome is the head of this corrupted Church , and the chiefe city of the world , the Papall Empire residing there , but extending it selfe into all parts , it is meant by this Babylon , the name being aptly changed from Aegypt or Sodom to Babylon , Ribera . to expresse this imperiall Babel-like power . Ribera the Iesuite acknowledgeth Rome to be meant by Babylon here , alleging many worthy Writers , who affirmed the same . As Augustine , August . de Ciuit. Deid . 8.6.22 . who saith that Babylon falling , Rome was built ; the daughter of Babylon , and another very Babylon : so likewise Euseb. lib. 2. cap. 14. Beda , Oecumen . Victorinus , Ieronym . in Esa. 24. Tertull. lib. 3. contra Marcion . Sixtus Senensis , Ludonicus Viues , Lindanus , Bellarmine , &c. But hee will not haue Rome , as the state thereof now standeth , to be Babylon , but as it was vnder the persecuting heathen Emperours . But this is a most vaine defence , 1. Because Antichrist was not come whilst heathen Rome stood , who by the consent of all must be come before this fall of Babylon . 2. Because from this Babylon spirituall fornications , that is , idolatries are deriued to all countreys and nations , whereas it was neuer so with heathen Rome , for then all countreys were suffered to enioy their owne religions , but the Christian onely . 3. Because none of the Authors alleged , except Tertullian , liued whilst heathen Rome stood , and therefore could not call Rome Babylon ; meaning heathen Rome . Lastly , because this Babylon is afterwards called The great Whoore , noting a state apostatizing from the truth sometime receiued , to goe after Idols : for in the holy Scriptures Israel only and Iudah are taxed for whoredome and not either Countries , because they were married as it were vnto the Lord , and yet they fell from him to the seruing of Idols . Other Nations which were neuer taken in for Gods peculiar , though they were full of Idols , could not properly be said to goe a whooring , no more could heathen Rome , but the Popish state now iuling there may justly be thus charged . Ribera seeing that it is but a shift to apply this to Heathen Rome , at the last leaueth it and saith , That Rome is meant as it shall be , when in the time of Antichrist it shall forsake the Pope and the Catholike Religion as he laboureth to make it probable that it shall doe . But who so is wise will easily see that this is but a shift to elude a plaine euidence .

To Rome that now is , and to the Pope who hath his seat there , all circumstances doe so agree , as that we are sure this Prophesie thus taken is already verified , a state falling from the Pope there and returning to their old heathen idolatry is but a phantasma , like the man in the Moone , which none but fooles will beleeue to be so indeed . Here is now the Empire ouer Kingdomes and Nations , here are miracles and shewes that draw the world after the Pope . After a long time of delusion by faire pretences , the eternall Gospell is come to light againe , and this state hath beene much shaken this thousand yeeres and vpward , and is in a great part fallen , but yet murthereth and destroyeth the Saints according to their old manner ; from hence are idolatries and superstitions deriued into all Countries , and lastly now standeth that reuiued head which was deadly wounded being the seuenth , which was to come after Saint Iohns time , for of the seuen fiue were fallen , one that is Emperours then stood , and the seuenth , that is the Pope , was to come . And the Iesuite in yeelding that Rome shall fall away to heathen idolatry from the Catholike Religion doth quite forget himselfe of that grand Maxim , that the Church cannot erre , and is alwaies visible ; whereas if this should befall the Church of Rome , which they hold to be the onely Catholike Church , it should both erre fowly , and the Church should sometime be ouerthrowne by the gates of Hell and put downe from the visibility ; into such contradictions doe they plunge themselues that are contradictors of the plaine and euident truth of Gods Word .

Touching the third Angell threatning eternall destruction to the followers of the beast , Vers. 9. enough hath beene said already , to shew to what time it is to bee referred , and as for the torments here mentioned and the comforts propounded to the faithfull , it is easie for any man of himselfe to render the sense thereof .

Note from all that hath beene said , Note . that the doctrine of the reformed Churches at this day is the very doctrine of Gods Angell : for we teach to ascribe all glory and to giue all worship ●o God only , and not to make any a parta●er with God herein , and in these points not to feare the tyranny of the Pope and his adherents , but in the feare of God to persist herein to the end , which is the very effect of the Angels teaching , To this tendeth our impugning of Images , and the worshipping of Saints departed , our denying of the merit of workes and supererrogations , the Popes power of pardoning sinnes , our ascribing all to grace in the conuersion of a sinner , and holding no vertue to be in crossing and holy water , &c.

Againe , Note . see a plaine euidence that this is the truth , and the Roman Catholike state ( Babylon ) falling before it in diuers Countries , and which shall be vtterly razed to the foundation , so that a stone shall not be left vpon a stone .

Lastly , Note . all prosperity and preuailing is not to be expected by the seruants of God vpon the first falling of Babylon : for she maketh head still and putteth many to death , whose comfort yet is , that they are blessed and rest with the Lord , whereas if cowardly they should for feare turne to the beast , they must be tormented miserably for euermore . But why is this word from henceforth put in , are not all the dead that die in the Lord at any time blessed ? Yes doubtlesse , but there is an opinion of Popery , by which men were carried away in times past , touching the paines of purgatory fire to be suffered after death which is secretly here glanced at , as if it should haue beene said . Hitherto a long time it hath beene thought that there is no r●st in death to the godly , but further pangs yet to be endured in Purgatory , but the vani●y of this tenent being now discouered by the preaching of the Gospell set forth vnder the type of the three Angels , no such thing shall henceforth b●feared , but they shall comfort themselues in the expectation of immediate rest and ioy .

Quest. 3. And behold one like vnto the Sonne of man sitting vpon the cloud , Vers. 14. hauing vpon his head a crowne of gold , and in his hand a sharpe sickle , &c. Who is this and what are the Angels next mentioned ; whereof one comming out of the Temple calleth to him to put his sickle into the haruest : and a second comming out of the Temple also hauing a sharpe sickle , to whom a third comming out from the Altar that hath power ouer fire , calleth to put his sickle into the Vintage , which is cut downe and trodden in a Winepresse without the City , the bloud comming out vp to the bridles of the horses by the space of 1600. furlongs .

Answ. Almost all Expositors agree , that the comming of Christ to iudgement is here represented : for hee is like the Sonne of man , though a great Iudge , he shall come in the Clouds , 1 Thes. 4. and the consumma ion of the world is likened vnto the cutting downe of the Haruest , Mat. 13. and both to the Haruest and Vintage , Ioel 3.13 . from whence this phrase seemeth to bee taken . But some vnderstanding Christ by one like the Sonne of man as it is commonly taken , P. du Moulin . yet hold that some other iudgements vpon Babylon are here set forth to be applyed to the times of the three Angels going before , the first whereof come with the eternall Gospell , ann. 1039. in Berengarius , opposing transubstantiation , and preuailing so farre , that France , Spaine , Guil. Noribrigens . Eng. ●●ist . lio. 2 chap 13. Italy & Germany were full of men holding the same with him , for William Noribrigens . saith , that they were as the sands of the Sea , but they were persecuted for this , whereupon the Lord being offended sent his Angell with a sharpe sickle of iudgement , ann. 1076. About the time of Berengarius his death , by a quarrell arising betweene Henry and Gregory the seuenth , named Pope Hildebrand , betwixt whom forty bloudy battels were fought , and all things were filled with confusion and misery .

The second Angell came with threatnings against Babylon by Peter de Bruis , and Henry de Tholouse , ann. 1130. and by Iohannes de Waldo of Lions , ann. 1158. for they called Rome Babylon , and exhorted all men to goe out of her : but Innocent the third then Pope , caused the Croisado to be preached , and by that meanes within a few moneths 200000. of them were slaine in Prouence , Ioh. Cassanion Hist. Languedoc and Guienna . Hereat God being againe offended , sent another sharpe sickle by Fredericke Barbarossa his armies and the Popes , by reason of which the miseries were so great as that no Pen can expresse them sufficiently . For whilst these warres lasted , the Moores wasted Spaine together with the Sarazens , murthering all the Christians which they could finde , and the Saladine destroyed the Kingdome of Ierusalem , which had cost so many millions of mens liues to conquer it . The third Angell came with admonition to beware of worshipping the beast by the Preachers of these times , against which when the Papacy shall grow most outragious , some greater iudgement then euer yet shall come vpon them to the effusion of so much bloud , that it shall come vp a wonderfull great space of ground to the very horse bridles , which is not yet effected .

Forbs . Grasserus . Others hold , that here is set forth the increase of such as should stand for the truth , it being first vpheld by the immediate power of Christ set forth by his comming in a cloud with a sharpe sickle , but afterwards diuers Countries being conuerted , his Angels dare be bold to be seene to stand for the truth , both temporall Kings set forth by the Angell with his sharpe sickle , and spirituall Ministers comming from the Altar , who by their exhortations and preaching stirre vp the other against Babylon , so that here in briefe is set downe what is more at large described vnder the seuen Vials powred out by the seuen Angels following .

Some more particularly by one like the Sonne of man vnderstand the protestant Princes in Misnia , Brightman . Hassia , Prussia , &c. such as Fredericus Saxo , Mauritius , Philippus Lantgranius , Iohannes Brunswicensis , &c. by the first Angell comming out of the Temple , Iustus , Ionas , Melancthon , Ambrosius , &c. who were a meanes to stirre vp those Princes to abolish the Masse and to restore the truth , vnto the yeere 1530. By the other Angell with a sickle , the Lord Cromwell here in England in the time of King Henry the eight , who did much against Popery , and by the Angell comming out from the Altar . Thomas Cranmer Archbishop of Canterbury in those daies , who is said to haue power ouer the fire , because hee triumphed in his suffering in the fiery flames for the truth , and hee stirred vp the Lord Cromwell out of his great zeale to put downe superstition . And the distance of the place where the bloud out of the Wine-presse ouer flowed being 1600. furlongs doth notably agree , for in our English miles this is two hundred , for although the length of England be three hundred miles , yet one hundred in respect of the coldnesse and barrennesse may well be cut off , as where there was no such great Vintage of religious persons , who still gathered to the fattest places of the land . I cannot approue of any of these expositions , because not particular iudgements but the generall iudgement , which at last shall be executed vpon Babylon is here figured out , vnto which also all the circumstances may be very well fitted , as by and by shall bee shewed . And where any thing in words agreeing with the generall current of the holy Scriptures may well beare a sutable interpretation , it is but curiosity to inuent singular interpretations . Brightman hath beene much taxed for his making one like the Sonne of man comming vpon a cloud to be an earthly Prince , neither doth that of his touching Cranmer agree , ouer whom the fire did rather preuaile than he ouer the fire , in that for feare he recanted for a time , though afterwards hee constantly suffered martyrdome , to say nothing of the hundred miles more in England than the space here set forth , which in vaine he seeketh to reconcile .

Others that are for the last iudgement of Babylon when Christ shall come at the end of the world , expound these things diuers waies . Some will haue Christ represented here twice : first , like the Sonne of man ; secondly , by the name of an Angell with a sickle , because he is the Author of the destruction of the wicked , and this vindicatiue power is origin●lly and vertually in him , but instrumentally in the Angels which are implored therein . The Angell comming out of the Temple calling to him to put in his sickle into the haruest , they expound of some prime Angell who entreateth him thus to doe , and so likewise the Angell comming out from the Altar who hath power ouer the fire , that is , to execute Gods vengeance by fire as it shall be at the last day . This is mentioned by Fox in part , who also addeth , that they hold that two similitudes are here vsed to set forth one and the same thing , that of the haruest to signifie the gathering together of the Elect , this of the Vintage to signifie the gathering together of the reprobate . Pareus . And part of it is Pareus his , who will haue a prime Angell meant euery time that an Angell is mentioned here , also he doth iustifie that exposi●ion of the Angell with a sharpe sickle of Christ before considered in himselfe , here in the Ministers of his iudgement , as Ioh. 4. Christ is said to baptize more Disciples than Iohn , though he baptized not but his Disciples . Fox . Fox holdeth that two sickles are mentioned , though thence be but one and the same sickle of Christ , in allusion to that in Ioel 3.13 . where sickl●s are spoken of , and whereas an Angell speaketh vnto Christ to put in his sickle , hee holdeth that nothing else is hereby signified but that Christ commeth to iudgement at the last day by the counsell and appointment of the Father , of whom hee said , that of the day and houre knoweth no man but the Father . And that two similitudes are vsed the more amply to set forth the proceedings which shall be at this great day of iudgement . I will not weary the Reader by producing more expositions , but rather come directly to shew what I conceiue by comparing all their expositions together to bee the true meaning of this apparition .

I thinke it to be without doubt , that Christs comming to iudgement is meant by one vpon a white Cloud like the Sonne of man , and specially against Babylon , whose case more particularly is acted here : for Fox affirmeth that this was constantly held by all without contradiction till his time . Act. 1. Mark . 13.26 . It was said that he should come so as he went vp into Heauen , that is , in a Cloud , and that he should come in the Clouds , and his golden Crowne is a plaine demonstration that hee is the King of Heauen . In that an Angell comming out of the Temple biddeth him put his sickle into the haruest , for the time is come . Bullinger seemeth to me most rightly to resolue it that this is spoken parabollically , Bullinger . wherein all things are not to bee streined , but only the scope to be respected , and so an Angell is brought in telling him that the haruest is ripe ; as if a mans seruant comming out of the Corne field , should tell him it is time to set on workemen to cut downe his Corne , for it is ripe and beginneth to shed in the field : and if any man will needs goe further in expounding all particulars here , Fox . that of Fox is the most probable , that hereby is set forth that the particular appointing of this time is at the will of the father , who because when hee declareth himselfe hee is wont to doe it by sending an Angell , is said to send out from his presence an Angell here , for he commeth out of the Temple , a fit type of Gods presence .

Touching the other Angel comming out of the Temple also with a sharp sickle , Vers. 17. I assent vnto them that hold the same thing to be the second time hereby represented , for the more ample declaration of the proceedings which shall be at the day of iudgement , a thing not vnusual in the holy scriptures , & particularly in Ioel 3.13 . whereto it is alluded here . It is intimated therfore by this double description , that as men doe in the time of haruest , and in the Vintage time , they cut down their Corne , they cut their Grapes , so all the people of the earth shal be cut down at the last day . Now whereas amongst them some are good & some bad , it is left to be sought out elsewhere what shall become of the good , and according to the scope of this place , which is to terrifie the wicked adherers to the Whoore of Babylon , the proceedings against them only are described , they shall be cut downe as the Corne in the time of haruest , and as the Grapes in the Vintage time , that is , they shall be destroyed from out of this world , neither shall that be all , but after this they shall be cast into the Wine-presse of Gods wrath , there to be crushed and squeesed in infinite multitudes an infinite long time , set forth by the bloud running out in so great abundance , arguing both many grapes and a long time of pressing . There is no ground by the reaping of the haruest to vnderstand the gathering in of the godly as some would haue it taken , for Tares are amongst the Corne , and this similitude , howsoeuer it doth sometime set forth the putting of an end to this temporall life in all men , yet sometime with a particular respect vnto the wicked only as here , and Ioel 3.13 . and then it is only to be so farre forth applied , as it setteth forth a cutting off or destroying from off the face of the earth , and if wee shall goe a little further in applying it , it must be in that which is vnderstood , but in other places further added , viz. in respect of that part of the haruest which is to be burnt with fire , the tares and the chaffe which it may be is also intimated here by the Angell which is said to be ouer the fire , whose office haply it was when the other Angell had destroyed the world temporally to cast the bundles of tares into vnquenchable fire , and the grapes which were sharpe and sowre into the Wine-presse of Gods wrath for euermore . And this Angell commeth from the Altar fitly , because fire is vsually taken from thence for the destruction of the wicked , as Chap. 8.5 . from whence haply he may be thus described , as afterwards hee that powreth out his Viall vpon the waters is said immediatly to be the Angell of the waters , Chap. 16.5 . so this the Angell of the fire or that had power ouer the fire . If any man shall further demand , but why doth not Christ appeare the second time like the Sonne of man , but an Angell is said to appeare , if both apparitions serue to expresse the same thing . I answer , that in the destruction of the world at the last day two things are to be considered , the Iudge by whose power and authority it shall be acted , and the instruments which shall be imployed herein ; the first , is the Sonne of man , the second , the Angels spoken of as one here , to shew their going about this ministery as one , and according to this twofold consideration there are two diuers appearances of the Sonne of man sitting and crowned , and of an Angell neither sitting nor crowned , whereby wee are to vnderstand the Lord and Master of this great Haruest and Vintage is Christ Iesus , hee onely giueth power to cut downe , and a fruit of his iust wrath is the wickeds suffering of endlesse torments : but hee doth instrumentally act both the one iudgement and the other by his holy Angels , the sentence giuing is omitted here , the iust manner of the whole proceeding at that day being sufficiently declared elsewhere . He shall come in a Cloud hauing a sharpe sickle in his hand , that is , being ready to condemne the wicked world and to cut them off with the breath of his mouth as with a sharpe sickle , then the Angels with all readinesse as his Ministers shall destroy the world , and after sentence by him giuen leauing the godly who are inuited into the Kingdome of Heauen , they shall cast the wicked into their place of torment in innumerable multitudes . And thus I thinke that all hitherto is made most plaine . There remaineth only the space of ground without the City where the Wine-presse is trodden , being 1600. furlongs to be considered : touching which , I finde that most Exposi●ors content themselues with this generall , that here is set forth the great abundance of those that shall be destroyed , so that if men on horsebacke would looke out to it , their bloud couereth the ground such a distance and so deepe as that it commeth vp to the horse bridles , it being alluded vnto Esa. 66.24 . where somewhat a like phrase is vsed .

But one besides Brightman before spoken of , Napier . who applieth it to England , expoundeth it particularly of the time when this great iudgement shall be , viz. ann. 1600. from the time of this vision , that is , about ann. 1699. But here is nothing to intimate any time but the greatnesse of the place where this Wine-presse standeth . Rabbi Menahen . Rabbi Menahen vpon Gen. fol. 60. saith , that the land of Canaan was 1600. furlongs in length , now for so much as all things are carried here on in an Allegory to the Temple , the Altar and the holy City which were of the Iewes , I doubt not but in this space without the City it is also alluded vnto that Country , such an innumerable multitude are destroyed , as if such a slaughter of men were made as would ouerflow in this depth all the whole land of Canaan .

The valley of Iehoshaphat hath beene of old set forth to be the place of iudgement , and Tophet , Ioel 3. Esa. 30. which is in that Country , to be wide and large , where there is wood enough , and the breath of the Lord as a riuer of brimstone kindling it . It is without the City of the Saints , which is much greater , euen 12000. furlongs square , Chap. 21.16 . not for that the number with shall be tormented together is lesse than the number of those that shall be saued , but because to be streightened is an addition to paine , to be inlarged an addition to ioy and comfort .

Touching the Angell of the fire , I doe not thinke with some , that either here or Chap. 16. where the Angell of the waters is spoken of , it can be iustly gathered that diuers things are assigned to diuers Angels to rule ouer , for they together are ministring Spirits to execute the will of God , sometime in one kinde , and sometime in another ; and because this Angell before , Chap. 8.5 . is said to take a Censer full of fiery coales from the Altar , he may now be brought in by this Periphrasis , tacitly implying what shall become of the haruest of the wicked before said to be reaped , and hee that afterwards is called the Angell of the waters , is plainly so called because he powred out his Viall vpon the waters .

Note , Note . that when the godly who haue suffered and beene toiled in this world shall rest most sweetly from all trauell and labour , the wicked followers of the beast of Rome , and all wicked persons come to burning and pressing with intolerable pangs , neither can there be any auoiding of it , because the Lord Iesus and his holy Angels , from whom none can lie hid ( and not men who may be deceiued ) shall be actors in adiudging and compelling them into the Wine-presse .

CHAP. XV.

ANd I saw another great wonder in Heauen , Vers. 1 , 2 , &c. seuen Angels hauing the seuen last plagues , &c. Vers. 2. And I saw as it were a glassie sea mingled with fire , &c. To what time is this to be referred , what is this glassie Sea whereupon the Harpers stand , and what is the song of Moses which they sung , & who are they that sing this song ?

Answ. Some referre the powring out of these Vials vnto the time of Hadrian , Leo , and Hildebrand , Lyra. Popes with their successors , who powred out these Vials against Constantinus , Iconomachus , Henry the fourth and other Emperours , euen vntill the time of Peter the Eremite , who stirred all vp to the holy warre , that is , from the yeere 742. to the yeere 1094. Some apply these things to the supposed three yeeres and an halfe of Antichrist , Ribera . Viegas . Gagnaeus . Rupertus . Beda . Haimo . Pannonius . Richard . de Sancto Victore . Gorran , &c. Forbs . Brightman . Pareus . Ballinger . Fox . Napier . holding that according to the letter it shall be fulfilled as in the plagues of Aegypt . Some , that these Angels set forth the Preachers which haue beene and shall bee then , denouncing Gods iudgements against the wicked in all times and ages since the first preaching of the Gospell . Some referre this vision to the tune after Antichrists discouery , holding that it is here set forth by what degrees hee should be brought downe vntill his finall vtter destruction . And lastly , some doe make these seuen Vials parallel to the seuen Trumpets , and so to set forth the iudgements of God against persecutors in all ages since the first propagation of the Gospell . This last is coincident almost with the third , touching Preachers denouncing Gods iudgements in the seuerall ages of the Gospell , neither of which can stand here , because these are the last effects of Gods anger in this booke reucaled , and so necessarily after all the iudgements before figured out any kinde of way . As for that of Lyra , it is not worth the refuting , because so these iudgements should all haue beene executed long agoe , when it is plaine here that they hold to the end of the world . And that of their taking effect in the supposed three yeeres and an halfe of Antichrists reigne is most ridiculous , because if in such a time according to the letter these things should be sensibly fulfilled , it were easie for euery man to know Antichrist , and when the day of iudgement shall be , which are both very great mysteries . I subscribe therefore to them that apply these things to these latter times , wherein Antichrist being reuealed , is diuers waies plagued , and shall be plagued till that hee bee vtterly destroyed . For now that the spirit is fallen vpon Antichrists ruine , Chap. 14. 8 , &c. he continueth in the description thereof , and of the preuailings and finall happinesse of such as stand for the truth , to the end of the booke , handling in order the passages of his fall more at large , and of the last generall iudgement of the whole world . The iudgements of God vpon Antichrist and his adherents are set forth first obscurely vnder the figure of Angels powring out their Vials , Chap. 15 , 16. then more plainly the Whore of Babylon and her fall being more at large described , Chap. 17 , 18. and the ioy of the godly Orthodox therefore , Chap. 19. after which the chaining vp of Satan and his loosening being mentioned , Chap. 20. together with the fearefull destruction of the wicked , the most happy estate of the godly is described , Chap. 21 , 22. and who shall be excluded from it .

Beda . Pannonius . Primasius . Richard . de Sancto victore . Rupertus , &c. Forbs . Touching the glassie Sea mingled with fire , some will haue it to be baptisme , wherein the holy Ghost like fire is giuen : the faithfull that haue held the faith whereinto they haue beene baptized , not being ouercome by the feare of Antichrist though they haue passed thorow the fire , stand now reioycing and praising God for his downefall . Some vnderstand the pure Word of God accompanied with the Spirit set forth here , Brightman . Bullinger . Pareus . Napier . as the meanes whereby Antichrist is ouercome . Some the word or truth accompanied with contention about some points by the Lutherans , &c. And some by the glassie Sea vnderstand the world like vnto the Sea for tumultuousnesse , but glassie because transparent to the eyes of God or setled vnto the faithfull , it is mingled with fire by aduersities and persecutions which the faithfull meet withall here . I haue already deliuered my poore coniecture touching this glassie sea spoken of before , Chap. 4.6 . which as I take it is the same with this . A Sea of pure water transparent like Crystall , setteth forth holinesse and immunity from corruptions in the midst of the Antichristian state . Hereupon the faithfull are set forth standing , because they abide still in the pure worshipping of God , but this their purity is not without the mixture of fire through aduersity for the cause thereof , for to fire are sufferings here compared by Saint Peter , 1 Pet. 4.22 . whereas he biddeth vs not to thinke strange of the fiery triall . Those expositions which are for Baptisme and for the Word of God doe not differ much from this , they being a meanes of sanctifying and setling them in this grace , but in this sense the proper scope of this place is not so fully declared . How the world may bee figured out by such a cleare water , seeing it is so miery and corrupt , I cannot see . Touching the fire mingled , if it be vnderstood of the holy Ghost , here were nothing but purity to purity , which is vnlikely ; if contentions amongst the faithfull themselues , they should not at the same instant haue beene brought in in so sweet an harmony of praising God : but by fire vnderstanding affliction , the estate of the godly euen in these times wherein Antichrist is going downe , is most significantly set out , they are not yet in their reformed seruing of God without all mixture of the fire of persecution , but are as it were vpon a glassie Sea mingled with fire . They are said to haue ouercome the beast and his Image , &c. because they haue preuailed about the reformation of Religion by an high hand , setting vp the same against the machinations of the beast , his image , character , or number of his name . The harpes of God which they haue , seeme to haue reference to that which was spoken of Harpers , Chap. 14. they heard the Harpers in Heauen then and learned their song , now they sing it playing as they did . And all this is said to be done in Heauen , because the godly by faith are in Heauen in minde , though in body they be in this world . The song which was onely mentioned before , is here more particularly declared to be the song of Moses , a most fit song for such as precaile against the beast , for in that song Moses and the children of Israel praised God for their deliuerance from Pharaoh , Exod. 15. and for executing iudgement vpon him in the red Sea , wherein his might did wonderfully appeare : so likewise the Church being indangered by this beast , but the victory being obtained through God inabling her , though shee cannot yet stand vpon the Sea banke , but in the Sea mingled with fire , yet for her deliuerance in part obtained , and fully by faith expected to be ere long , with Harpe and song she praiseth God as Moses then did . And it is called the song of the Lambe also , because containing his praises , as Chap. 5.9 . Here God is praised for his power already shewed , and the comming in of all the Gentiles is prophetically mentioned in these words , Vers. 4. And all the Gentiles shall come and worship before thee .

Here is matter of comfort to all the faithfull , Note . that in purity study to serue God without admitting any popish corruption , although there be opposition and much trouble to them still , yet they may reioyce as Victors ouer the Pope , being assured that he with all his adherents shall goe downe more and more , and the number of the pure worshippers of God shall increase , till that euen all the Gentiles come to ioyne with them , popish corruptions being quite abolished in all places . And out of our ioy herein we ought to be thankfull to the Lord , singularly praising him for this incstimable blessing , wherein wee of the Church of England haue shared with the first and in the largest measure .

Quest. Vers. 5. 2. After these things I looked , and behold the Temple of the tabernacle of the testimony was opened in Heauen , &c. What is meant by this , and in that the seuen Angels which come forth are so cloathed , and haue seuen golden Vials giuen vnto them by one of the foure Animals , and what is meant by the smoke of the glory of God filling the Temple , and hindering that none could enter till the seuen Angels had powred out their Vials ?

Answ. Brightman . Some by the opening of the Temple , wherein was the Tabernacle of the two Tables , being the Holy of holies , vnderstand a greater measure of knowledge in the most mysticall and recondit things of God which now should bee in the Church , Antichrist falling , Forbs . or the Church comming to light , which had hitherto a long time lien hid through persecution : Napier . yet some that parallel these Vials and the Trumpets together , apply it to the primitiue Church in this sense . Some vnderstand nothing but iust proceedings , Bullinger . Fox . because they come out of the Temple where the Law of righteousnesse was kept . Some without any mysticall signification hold , Pareus . that as in a Stage-play the Actors come out of diuers places , and the beginning of a Scene is set forth by the opening of the place from whence they come , so here these Angels are set forth comming out of the Temple in Heauen . We reade of the Temple being opened , Chap. 11.19 . that the Arke of the testimony might appeare : but here the same Temple is opened for another purpose , that the Angels with their plagues might come forth and powre them out vpon the earth . I thinke therefore that they are mistaken , which confound these two as one mystery of diuine reuelations now made more than in times past . There is no need to presse this passage any further , than that the Temple is set open for them to come out being seuen in number , whereas no opening is spoken of in the foregoing Chapter , because there one Angell came forth alone , here seuen together , but they come all out of the Temple , that is , from Gods presence , who is the Author of the ensuing plagues , and so are apparelled accordingly in a glorious manner as becommeth the seruants of so great a maiesty , and haue golden Vials giuen them by one of the foure Animals before described to bee round about the Throne , Chap. 4. who as a chiefe Officer in the Court of Heauen , is appointed to giue them Commission and a charge to execute his wrath , to shew that it is not left to the will of any creature to plague the world when hee listeth , but at the time appointed by the Lord , and such iudgements as happen are not casuall , but by him determined and appointed in respect of all circumstances .

Touching the smoke from the glory of the Lord ; some expound it of the anger of the Lord , the effects whereof were these Vials .

Some , of the inscrutability of these iudgements , holding that hereby it is signified that none can finde them out what they are till they be fulfilled . Primasius . Bullinger .

Some , that nothing else is hereby meant , but that none can enter into Heauen to liue there in body and soule for euer , Ambros . And●eas . Gagneus . till these iudgements be executed .

Some , that it is alluded here vnto the Cloud resting vpon the Tabernacle at the dedication , Pareus . Exod. 40.34 . 1 King . 8.10 . Gorran consenteth to the blinding of the reprobate here signified . so that Moses could not enter in ; and likewise at the dedication of Solomons Temple , the blinding of the eyes of the greatest Doctors in the Papacy being figured out , so that they shall not be able to see into the errours by them maintained , till they haue smarted by all these following plagues , that is , neuer .

Some expound this smoake as a signe of Gods presence in the Church , but darkly in comparison : of that light which shall be , Brightman . when the full number of the faithfull shall be made vp at the time of the Iewes conuersion , which is intimated , shall not be till these Vials be powred all out , when it is said , no man could enter into the Temple till the seuen Angels had done powring out their Vials . In the meane season , they which embrace the truth shall be but a few , and the light shall be hold by the aduerse part to be but a fume or smoake , because they shall not see into it .

Some expound it of Gods powerfull presence vnto these executioners of his wrath , Forbs . euen till the emptying out of all these Vials , so as that none could hinder them all the time in their proceedings .

Some will haue the darkning of the truth by errours set forth by this smoake , Napier . so as that till the powring out of these Vials finished , there should be no pure Church cleansed from all corruptions .

Of all these expositions , Forbs . that seemeth to me to bee most genuine and least streined , which applyeth this vnto GODS powerfull presence , so that nothing can hinder the executing of these plagues till the full end thereof : for out of the Temple the Angels with these plagues are said to come , intimating that the Lord , who dwelleth there , hath decreed them ; now because haply there might bee some hope that he might be intreated and alter this decree , it is added , that none could enter into the Temple , till that all these vials of wrath were powred out , the Temple was so full of smoake from the glory and power of the Lord , being exceedingly angry for the blasphemies and outrages of Antichrist , that is , none of the Antichristian sect could turne to the Lord , and by humbling themselues before him seeke to auert his anger till it had had the full course ; and to this agreeth the first and fourth exposition , and it is further confirmed , Chap. 9.20 . The second exposition cannot stand , because so it would follow , that it is a vaine thing to search into these mysteries , wheras we are in sundry places commanded and incouraged so to doe . The third is absurd , because they enter into heauen , who goe thither in soule , as all the godly doe continually , whensoeuer they depart out of this life . The fift is too particular in applying this entring to the Iewes , and both fift and seuenth too much strained in making the smoke a signe of obscurity : for as these plagues shall be executed , certainly we shall be more enlightened in the mysteries of God here set forth .

Note , Note . that the world is deceiued in their common tenent , that they can repent when they list ▪ let them consider this example and tremble , taking time before the smoke of Gods anger for their persisting in sinne become so great , that not one of them can enter his Temple . The Israelites hardened themselues , Heb. 3. wherefore God sware that they should neuer enter into his rest , no more shall they that now harden themselues in hope of turning afterwards soone enough to obtaine mercy .

Againe see a reason , why now a long time the proceedings of the reformed religion hath beene almost at a stand , little ground more being gained of the Papals . It was thus appointed to bee in the purpose and decree of God long agoe ; whilst the vials are powring out against the Papacy , none can enter the Temple . But the time shall come , when that all these vials being emptied , the nations shall thicke and threefold be brought in with vs to worship God aright .

CHAP. XVI .

AND I heard a great voyce out of the Temple , Vers. 1 , &c. saying to the seuen Angels . Goe and powre out your vials of the wrath of God vpon the earth . And the first went and powred out his viall vpon the earth , &c. What are the plagues here figured out , and at what times are they or shall they be executed ?

Answ. Some hold , that the iudgements of God vpon the world for sinne euer since the time of the Gospell , Napier . are here figured out in seuerall ages . 1. From the yeere 71. to 316. when the Roman Empire was iudged diuers wayes . 2. From 316. to 561. when the seat of the Empire being translated to Constantinople , it was left as a prey to the Gothes . 3. From 561. to 806. when Mahumetisme ouerspred the world , and became a great plague vnto it . 4. From 806. to 1051. when contentions were rife about images , and men blasphemed , calling them Gods that were no Gods . 5. From 1051. to 1296. when Zadock , an Emperour of the Turkes , inuaded the Roman Empire more and more , to the great astonishment of those that were of this Empire . 6. From 1296. to 1541. in which time was Ottoman the great Turke , who wan Constantinople comming from Euphrates , and then by the solicitation of agents on both sides , said here to be vncleane spirits , they were stirred vp to fight many battels , both they of the Popish and of the Mahumetan religion . 7. From 1541. to 1791. when all shall either be Papists , Protestants , or Neutrals , being diuided into three parts , and in this age the world shall end . And thus they parallel these seuen vials with the seuen trumpets before going .

Others not much differing , ( for they referre these plagues also to this large space of time ) by the first vnderstand the great Fox . plague vpon the heathen persecutors in the dayes of Gallus and Volusianus , which was a little before the ten yeeres persecution by Dioclesian . By the second and third , the destructions of heathen Emperours by violent deaths , being as the sea ; and of subordinate powers vnder them , being as riuers . By the fourth , that extraordinary heat of the Sunne in the campe of Antoninus Philosophus the Emperor , about an. 162. in his expedition against the Marcomanni , when his whole army hauing beene oppressed herewith by the space of fiue dayes together , and now ready all to perish , a great showre of raine was obtained by the twelfth legion , being full of Christians . By the fift , the ruinating of the Roman Empire by the Gothes , Vandals , &c. By the sixt , the iudgements which came vpon the world by the Turkes and Tartarians , before figured out vnder the sixt trumpet , after which all ioyne together against the truth : the Dragon , which is the Deuill ; the beast , which is the Pope ; and the false prophet , who is the Mahumetan : for though one of these is against another , yet in this they ioyne all together , that they persecute Christ in his members . Iudg. 5.19 . But they assemble together none otherwise than Iabin and Sisera did at Megiddo , that is , to their owne destruction in the end . By the seuenth , the end of all things .

Neither of these expositions can stand , because the first of these plagues is inflicted vpon such as beare the marke of the beast , as is expresly said , vers. 2. Wherefore they must needs haue all reference to the latter times , after that Antichrist had long tyrannized , and compelled men to beare his marke , putting to death all that refused so to doe .

Others therefore more rightly , apply these plagues vnto the times since that Antichrist began to be discouered by men zealous for the truth of God . But yet in the particular declaration of themselues they differ much one from another .

Some by the first plague vnderstand the French pox , the beginning whereof is noted to haue beene ann. 1494 in the Neopolitan warre made by the French and Spanish , Bullinger . by meanes of an whore in their army : with this loathsome disease especially the Friers and Nuns of France are plagued , who are such infest enemies against Matrimony . By the second the pestilence , which is caused by the corruption of waters and aire . By the third the chiefe Doctors of the Romish religion , who are compared to riuers of bloud , because such incendiaries of war in all parts of Christendome . By the fourth , some great drought breeding feuers , and hot diseases in mens bodies , the common effect whereof , is to make them outragious . By the fift , the obscuring of the glory of the Popish religion by the arising of the light of the truth , that being now detested , as full of errours & abominable , which before drew all men vnto it , as most venerable . By the sixt , the taking away of the profits of the Roman Sea , which were wont to come from the countreys round about , whereby it shall be made weake and feeble , and so be quite ouerthrowne by the professours of the truth , who are meant by the Kings of the East , for they are said to be Kings and Priests vnto God , and as Euphrates was to Babylon , so the Popes rich reuenues are a defence to his Sea . Against this plague the Pope bestirreth himselfe , sending out his Legats , which are said to bee three euill spirits like frogs , because they are euer croaking in the eares of kings and princes of the earth to moue them to warre for the defence of holy Church ; and they are three , that is , a full number , likely to preuaile , as it is said of a threefold cord , that it is not easily broken . These preuaile so , as that the Potentates of the earth stand to the Pope , and fight for him and his religion , euen vntill the great day of the Lords battell , when all shall bee cut off , that is , at the day of iudgement , which is described vnder the next viall , by the commotions in the aire , by thunderings and lightenings , &c.

Others by the first plague , vnderstand the Hierarchicall kingdome set vp in the dayes of Gregory the seuenth , Grasser . when the Roman Clergy began to be exempt from the secular iurisdiction , becomming thus the more licentious in their filthinesse , seeing none but the Pope and his instruments now had power to iudge them . So that they make these seuen vials none other but types of corruption by degrees inuading the Church of Rome ; first in their manners , they becomming most filthy and vile . 2. In their doctrine , set forth vnder the second viall , by the sea turned into bloud . 3. In their bloud-shed , by being an occasion of many ciuill warres and dissentions . 4. In their tyranny , scorching like the heat of the Sunne in the Canicular dayes , beginning in the dayes of Gregory the eighth . 5. After all this , the throne of the beast was darkened in the Councell of Constance , by meanes of Iohn Husse and Ierom of Prague , boldly laying open the wickednesse of the Papacy , which made them euen to gnaw their tongues for sorrow . 6. The sixt viall tooke effect in the sixteenth age of Christs incarnation , when the Lusitanians passing beyond the promontory of the cape of good hope , came into the Persian gulfe , whereinto the riuer of Euphrates falleth , and subiected the East parts thereof , and going further tooke Calecut , and Molucco , and Iapania , which are the vttermost bounds of the world , and of the East in respect of vs , founding there many Bishoptickes , and seminaries of Iesuites , whereas this way was neuer opened before , neither had they any knowledge of the Romish religion . And that this Prophecy might be fulfilled according to the letter , by the comming of the Kings of the East from those parts so farre remote , the Iesuites brought ouer the Embassadours of the three Kings of Iaponia , ann. 1584. thorow the most famous parts of Spaine and Italy to Rome , where in the name of their kings they did obedience to Gregorie the thirteenth then Pope : Genebrard . in Psal. 68 v 34. and this Genebrard himselfe a Papist acknowledgeth to bee the fulfilling of this prophecie ; holding that they came ouer to succour the Church now languishing through the great opposition that it findeth in these parts . And in this time the Popes Legats and the Iesuites , like frogs leaping about , bestirre themselues to make ciuill commotions in all parts of Christendome , for the rooting out of heretikes , as they call them , but the armies are gathered together into Harmageddon , signifying a cursed army , and so they make a way hereby to their owne vtter destruction , figured out vnder the seuenth viall . This exposition is prosecuted very largely by the Author .

Others vnderstanding by the earth whereupon these Angels are bidden to powre out their vials , Forbs . the earthly kingdome of Antichrist , distinguish them according to the relation betwixt the earth , sea , riuers , and aire , which at the first are altogether vnderstood by the earth which is below , being opposed to heauen aboue . And thus the first viall is the first and lightest degree of euill that befell this kingdome , when by the light of the Gospell , their auarice , filthinesse , pride and hypocrisie , as noisome boiles were detected , ●ew yet daring to challenge their doctrine , which is impugned vnder the next viall , when this Sea appeared filthy like bloud , the very worship , processions , and pilgrimages amongst them being exclaimed vpon as superstitious . Vnder the third , the corruption of their chiefe Doctours , who as riuers , seeke ( by their eloquence and learning ) to sweeten this Sea , is set forth ; and withall , the execution done vpon them for their conspiracies and treacheries against states and kingdomes . Vnder the fourth viall they are inraged against the truth , being exceedingly heat and vexed , by the light and Sun-shine thereof growing clearer , and of more force euery day ; for in stead of repenting they are more obdurated hereby . Vnder the fift viall is shewed , how the glory of Antichrists kingdome is darkened , the Pope and Papistry becomming now vile and odious to many , whereupon like men distracted they gnaw their tongues for sorrow . Vnder the sixt viall is shewed , how the riches , glory , and dominion of this kingdome being decayed , set forth by the riuer Euphrates dried vp , wherein it is alluded to Ier. 51. an open way shall be made for the Iewes and Mahumetans in the East to come in and receiue the Gospell , that as their defection in the Easterne parts to Mahumetisme was occasioned by the rise of the Pope , so their comming againe to embrace the truth may follow vpon the fall of the Pope . But the Popes emissaries compared to vncleane spirits and frogs shall still seeke to hinder it , by exciting the Potentates of the earth to wars in fauour of the Pope , which when they shall be about with an high enterprise , set forth by the word Harmageddon , that is , the mountaine of Megiddo , which place is twice mentioned , 1. Iudg. 5. when Iabin and Sisera are said to fall at the waters of Megiddo ; 2. when Iosiah was slaine by Pharaoh Necho in the valley of Megiddo , 2 King . 23. but here neither waters , nor valley , but mountaine of Megiddo is named , to shew , that when they should be at the highest pitch of their designe , they should be defeated , as God is said to foile Gog vpon the mountaines of Israel : and hence a two-fold sorrow shall ensue , one worldly of those that are ouerthrowne , as the Midianites sorrowed when Iabin and Sisera were discomfited ; the other godly of those that hereby take occasion to see and acknowledge him , whom they haue pierced , as Zach. 12. and as they mourned for Iosiah when he was slaine by Pharaoh Necho . Vnder the seuenth viall , the great alteration that after these things shall be in the world is set forth ; all the enemies of the truth being destroyed , the Church shall come to a flourishing state , hauing nothing to expect more , but the comming of the Bridegroome Christ Iesus .

Some more particularly holding , that by these Angels certaine eminent persons are set forth , Brightman . who were stirred vp against the Papacy , will haue the first to bee Queene ELIZABETH of blessed memory , about ann. 1560. and the byle to be her fauouring of the reformed religion , turning out of their Bishoprickes and liuings , Popish Bishops and Parsons . The second Chemnitius , in his writing of that booke called Examen Concilij Tridentini , wherein the Sea of the Councell of Trent is set forth in the colours , all bloudy and corrupt . The third , the Parlament here in England ann. 1581. decreeing , that they should be proceeded against as traitours , who should at any time after goe about to draw any to the Roman religion , thus seeking to alienate their hearts from their lawfull Prince : for hereby many riuers , setting forth their Popish Doctours , came to run with bloud , when they were for this executed . The fourth , such as haue illustrated the darke places of the holy Scriptures , which are as the Sunne , and the more they come to be explained , as it is now to be expected , that they shall be daily more and more , this being the time wherein knowledge shall increase the more , as with the heat of the fire shall the Romanists be vexed and tormented , but rather to their obduration than to their conuersion . The fift , some greater calamity than euer , that shall come vpon Rome it selfe to the vtter ouerthrow thereof , according to that prophecie of the Sybil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Then thou shalt bee all desolate , as if thou hadst neuer beene . The sixt , a Diuine power that shall bring the Iewes home vnto the truth , ● . Esdras 13.43 . who as Esdras saith , went thorow the straight passages of Euphrates : for of their returne Esayas prophesieth , saying , I will say vnto the deepe , be dry , and I will dry vp thy flouds , Chap. 51.10 . they are called kings , because they shall reigne all ouer the E●st parts . Then the Turke and the Pope set forth by the Dragon , and false prophet , and beast , shall bestirre themselues by their agents , Bassaes , Iesuites , and the like , sparing for no cost to suppresse the truth : and the powers which they shall assemble shall be in these Westerne parts , where the Gospell hath most preuailed , being called Harmageddon , the mountaine of delights , of Har a mountaine , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maggedim , delights . The seuenth is , according to this exposition , applyed as in the exposition before going , all the prophecies of holy Scripture haue now taken their effect : The great City is diuided into three parts , the three before spoken of , viz. the Dragon , beast , and false prophet ; that is , the Turke and Pope being destroyed , but yet no end of the world .

Some a little different , yet for the most part subscribe vnto this , Pareus . holding that the first viall was powred out by Luther and Zwinglius , laying open the sores of Popery to their great vexation : the second , when the Councell of Trent set down such corrupt Canons of religion : the third , which is not yet fulfilled , when the Bishops , and Doctors , and chiefe vpholders of the Roman religion , shall haue the same measure meted vnto them , which they haue measured vnto others by the shedding of their bloud : the fourth , when by the light of the truth increasing , the Papals shall bee heat , and troubled , and blaspheme it out of their anguish ; the fift , when the state of Popery shall yet become more abominable , the foggy darknesse thereof appearing more and more by the comming on of the light : the sixt , when the reuenues of the Popedome decaying , new kings , set forth by the kings of the East , because they shall be conuerted to the truth , shall bee a meanes of the destruction thereof . This was Bullingers before , and is subscribed vnto by Aretius and Illiricus , and by Pareus his Auonymus , as he saith , who wrote aboue two hundred and threescore yeeres agone . This decay in the Papail reuenues hath beene these hundred yeeres , but how doth the Pope seeke to helpe himselfe ? There are three vncleane spirits like frogs comming out of his mouth , which are the Popes Legats , the Bishops who direct them , and the Iesuites , who draw into their league the Kings of America , India and Persia , for the defence of the Popedome , so that there are like to bee great stirres in the world , and a great conspiracy to oppresse the truth : but their gathering together shall be to their owne destruction , because into Harmageddon where Iosiah fell , an occasion of much sorrow and mourning . For the seuenth Angell shall then powre out his viall , the great day of iudgement being come , the terriblenesse whereof is set forth by many fearefull euents of thunder , lightening , earthquake , and haile .

More ancient Expositors vnder these Angels with their vials doe thinke , that the Preachers , Primas . Richard . de Sancto Victore . Hanno . Ambsbert . Pannonius . Ioachim . &c. who at seuerall times haue threatened Gods iudgements , are set forth . By the first , the Apostles threatning the Iewes for their infidelity , which as an incurable sore , remaineth vpon them to this day . By the second , the Preachers which threatened the sea of the Gentiles . By the third , such as opposed heretikes . By the fourth , such as reproued the Clergy and chiefe Bishops for their corruptions . By the fift , such as opposed the followers of Antichrist , and that Antichrist . By the sixt , such as reproue the Kings and Princes adhering to Antichrist . By the seuenth , such as threaten the destruction of the prince of the aire , the Authour vnto Antichrist of all his tyranny , after which hee shall be throwne downe to his place of torment . Diuers Popish Writers follow this also , as Gorran and Gagneus , &c.

Yet Viegas will haue all to be literally vnderstood , holding , that as the Aegyptians were visibly and sensibly by diuers iudgements confounded before the Hebrewes , Blas . Viegas . so Antichrist and his followers shall be before the Catholikes .

There are other expositions also , as that by the sea and riuers turned into bloud , Mason ▪ the slaughters made of the Papists by the Turkes are to be vnderstood , by the viall powred out vpon the Sunne , the turning of their Bishops , Friers , and other religious persons out of their dens here in England , &c. making them boile in heat at it . By that vpon the beasts throne , the taking away of the Popes reuenues , to the great darkening of his glory , consisting so much in worldly pompe and riches . By that vpon Euphrates , the remouing of all impediments , that the kings which haue formerly giuen honour to the beast , may now come and destroy her . By that into the aire , producing thunderings , &c. the vtter destruction of Popery by the powerfull preaching of the word , when all flie away , that is , turne from Popery to the embracing of the truth .

Another applying the foure former vials onely in generall , to the life and doctrine of the Papists being discredited , holdeth that by the fift viall , the going downe of the pompe , glory , and honour of the Pope is set forth , in that being before time adored as a God , he is now vilified , and abominated as a monster . By the sixt , the decay of his reuenues , which in time shall come to be so poore and meane , as that hee shall bee easie to be inuaded , as old Babylon was when Euphrates was dryed vp ; whereupon the Iesuites haue done their vttermost endeuour to stirre vp Popish Princes to succour this languishing state , but by a secret prouidence they haue beene brought together into Harmageddon , that is , to their destruction , so that the place may well be called from hence by this name , signifying the destruction of an army , as the Hebrewes were wont from any notable accident to giue the name to a place . And all this hee holdeth to bee already fulfilled for the most part , the Spanish Armado in 1588. being brought by such meanes into an Harmageddon . So that now wee liue vnder the seuenth viall , wherein shall bee greater mutations in states than euer , and that in this very age , the Popish faction being destroyed with horrible destructions , and so a finall end being put vnto Rome and to the Popedome . I might set downe more expositions , but these shall suffice , wherein indeed I haue beene the larger , because of the obscurity of this place , giuing such occasion of diuersity of coniectures , as that amongst our new Writers scarce two are to be found that agree together in all things , that hauing so many before our eyes , we may ●●e holpen the more in finding out the truth . Those ancients which so consentingly expound these vials of Preachers in diuers ages are surely mistaken , because these are the last plagues of all in this booke contained , and therfore cannot be in diuers ages , but in the last onely : and they are powred out against Antichrist his marked ones , and vpon his throne , and to his disturbance , intimated in that out of his mouth come the frogs , to moue the Kings of the earth to warres in his defence . And the long rising of Antichrist , arguing a long time wherein hee is falling , sheweth that coniecture of the Iesuite to be vaine , who bringeth all these vials within the narrow compasse of three yeeres and a halfe , yea the latter end of this time . Why the two first expositions cannot be receiued I haue shewed before . Touching the third , the French Pox , and pestilences , and droughts being common to others as well as to the Papals , I cannot see how it doth well agree . For the fourth , it is more improbable , because the scope of this Prophecies is to shew how the Papacie and Pope should be plagued for their wickednesse , to their great anguish , and not how they should become an annoiance and vexation to others . The 5 , 6 , 7.10 , and 11. expositions then remaine , which in many things agree well together , and therefore by the light and help hereof I will endeuour , chiefly looking vp to the Father of lights for direction , to set downe the truest and most genuine sense of these most mysticall vials .

If in the entry it be a stumble , as some haue made it , how these Angels may be iustified to doe according to their command , when as being bidden to powre out their vials vpon the earth , they doe not but one of them only , the rest powring out their vials vpon the sea , riuers , throne of the beast , Sunne , and aire , this I take it , hath beene well resolued already in the fift exposition , all these are but the parts of the earth , as it is here taken , viz. for the kingdome of Antichrist here below opposed to heauen aboue so often mentioned in this prophecie , when the faithfull seruants of God are spoken of .

Touching the first Angell with his viall , 1. Angell , I cannot with Brightman vnderstand it of Queene Elizabeth , because howsoeuer she was an excellent instrument for the comfort of the godly and the vexation of the Popish , yet she was not the first , as this Angell is . I hold therefore with Forbs and Pareus , that the first oppugners of Popery shewing their filthy byles , to their great vexation are here figured out ; & here we may ascend higher than Luther , euen to Wickliffe , and to the Waldenses and Albingenses before , together with many Worthies , who wrote and spake against the filthinesse of the Priests , Monkes , and Fryers many yeeres agone , as all that are but meanly conuersant in history know . And herein , as in almost all the rest , it is alluded vnto the inchanters in Aegypt , who were smitten with a sore byle , that they could not stand before Moses and Aaron : for as these make men loathsome , so the abominable vices of the Roman Clergy made them loathsome to most men .

Touching the second , 2. Angell . I doe not thinke , that the doctrine and Doctors of that Synagogue of Rome are meant : for so the speech of the Angels iustifying the Lord in his proceedings , giuing them bloud to drinke , as they had shed the bloud of the Saints , would not so well agree : for here is plainly noted a paying of them with the like to that which they had done . I approue therefore here rather the tenth exposition , that hereby is figured out the bloud of the Popish , shed by the Turkes especially , and the order of time doth agree most excellently ; for after that the bloud of many thousands of innocents had beene shed in Merindall , and Cabriers , and other neighbouring parts for religion , a great destruction happened to the Papals by the Turkes , Munster . Cosmogr . de Turcis . about ann. 1444. Ladislaus the Emperour himselfe being slaine , together with many Princes , Dukes and Nobles , and an infinite multitude of common people . And in Hungary and Transiluania still after this , the Turke preuailing many yeeres , a sea of bloud was shed . As for the riuers , I take it not to bee amisse to apply their turning into bloud , to executions done vpon Priests and Iesuites for their treasons here in England , and vpon Iesuites in other parts together with the apparant iudgements of God vpon many of them that haue beene most forward in persecuting to their destruction , and the slaughters that haue beene made of them in their ciuill warres procured by their owne seeking .

Touching the fourth , I hold that the increase of the light of the Gospell is hereby set forth , 4. Angell . as most of my Authors agree , for the word of God is compared to the Sunne , Psal. 19. which as it enlightneth , and so is comfortable , so it heateth ; and the neerer it draweth to any part of the world , the more it scorcheth with the exceeding great heat thereof . And thus this viall doth very well agree to the euent , for the Sunne being risen to enlighten the world , gat vp higher still dayly in the firmament , till the heat of it grew intolerable to the Papals , making them to raile and sweare against it like mad men .

Touching the fift , there cannot be a more kindly exposition , than to apply it to the obscuring of the Popes glory : 5. Angell . for when by the Sun-shine of the truth , the Doctors of that Church , and others who stand to the defence of it , are scorched so , as that they cannot maintaine with any reason any longer the Popes vsurped Supremacy , infallibility of iudgement , indulgentiary power , and power to make Lawes , and to dispense with Lawes , but their onely refuge is railing , and virulency of tongue , then what must needs follow next , but a vilipending of their Pope , whom they so much magnified ? And when this commeth to passe , how can they that are the Popes vassals , and in their mindes inthralled to his Holinesse , but sorrow extremely , and behaue themselues like frantickes ?

Touching the sixt , I cannot thinke that the conuersion and returne of the Iewes is once glanced at herein , 6. Angell . seeing that not by them , but by the Westerne Kings , who set vp the Whore , she must be made desolate againe , as is plainly shewed , Chap. 17.16 . and it were strange , that such a poore runnagate people as the Iewes should haue the title of Kings of the East , where they are the basest and of the least account . I subscribe therefore to them that expound it as altogether Allegoricall , by Euphrates , the reuenues of the Popedome being meant , and by the Kings of the East , such Kings as God would stirre vp in these parts to be her vtter ruine and ouerthrow , the great defence which is in the riuer of worldly wealth being taken away , as sometime Euphrates was dreaned , whereby Babylon was taken by Cyrus and Darius , Easterne Kings . And because the wealth of Spaine is so great a meanes to strengthen this kingdome , yet I thinke it not amisse to bring that in also within the compasse of this great riuer . In that part where the Popes reuenues runne the water is very shallow at this day , & there is great probability that the other will be much diminished shortly , if not cleane dryed vp , if the Indian treasure be once cut off , which is very powerfully attempted . And hitherto I thinke , that these vials haue taken effect for the most part already , onely we are to expect the drying vp of this Euphrates more and more ; and then that such Kings and Princes as abominate Rome for the wickednesse therof , should vniting their forces , giue the on-set vnto her desolation .

Touching the seuenth Angell , I hold it best to go with the common streame of them that expound this of the finall iudgment , 7. Angell . not only of the beast and his followers , but of the whole world , that of the beast being againe re-assumed to bee more fully declared in the Chapters following , as being the most remarkable thing pointed at in this booke . For without wresting and straining the passages here in such manner , as that there is no president for it in other places of holy Scripture , it cannot be applied otherwise . It is done , Babylon came into remembrance to giue vnto her the cup of the wine of the fiercenesse of Gods wrath , and euery Iland fled away , and the mountaines were no more found . What else can these speeches set forth , but the full and finall recompencing of the Whore of Babylon , and of others enemies of the truth , which cannot be said to haue beene done but at the last day ? For then onely it may be rightly spoken , it is done , it being till then but in doing , and it is at that time onely that there is flying away to hide themselues from the wrath of God , and that the fashion of the world is altered . It should seeme to make against it , that the great city is not said to fall , Vers. 19. but to be diuided into three parts . I answer with Pareus , that hereby the vtter ruine of it is set forth , seeing three parts , which may well be taken for all the parts of a building , are said to be diuided or rent in sunder , and in speaking of three , it is alluded to the three before spoken of , as the founders of this city ; the Dragon , the beast , and the false prophet , & the three vncleane spirits , like frogs comming out of their mouthes . Againe the nations are immediatly said to haue fallen , that is , to be quite ouerthrown , and therfore it is not likely but that the vtter ruine of Rome is meant also , though deliuered in a diuers phrase . Or if by the great city we vnderstand all the countries where the Christian religion hath beene planted , as I haue expounded it before vpon Chap. 11. then the city of Rome is not so much meant , but the whole dominions of Turke and Pope , for it is likely that Rome shall be destroyed before , the riuer Euphrates , the defence thereof being dryed vp , yea it must needs bee so by reason of the lamentation made by such as haue had trafficke there for the desolation of that city , Chap. 17. which cannot be after the great day of iudgement . And if the great city bee thus taken , then by the nations , other countreys which are neither Mahumetane nor Popish are to be vnderstood , which for their sinnes shall come to ruine also , this being plainly set forth ; and the fall of the city by a periphrasis taken from such a fal as is by diuision , as Ierusalem fell before the Romans by a triple faction therin , to which in particular it is to be thought that it is alluded , for so much as Ierusalem trodden vnder foot by the Gentiles , is a type of Christendome vnder the dominion of Turke and Pope , as hath been shewed more at large vpon Chap. 11. Vers. 21. If it should seeme to make against this exposition , that a great haile like talents is said to follow after all this , whereupon men blaspheme God , which , as Brightman saith , is not to bee thought shall be at the day of iudgement , because all mouthes shall then be stopped , the generall silence of all arguing their consent to the iustice of Gods proceedings , and none blaspheming any more ; I answer with Pareus againe , that howsoeuer the wicked shall subscribe to this iudgement in their owne conscience as most iust , and so shall not mutter any word of reason against those proceedings , yet the sense of the extremity of torment , from which they shall despaire euer to be deliuered , will so inrage them , Exod. 6. as that like the Aegyptians when haile & fire mingled therwith came down from heauen , or like the Canaanites , vpon whom God hailed with exceeding great hailestones , to the destroying of most of them , to which I think it is rather than to the other alluded here , as they , I say , being moued with anguish did doubtlesse bitterly take on against the God of Israel , so here the wicked at the last day are brought in blaspheming to expresse the sense of intolerable pangs , vpon which wicked men are wont thus to do . And haply their tongues will thus rebell against God , as the tongues of persons inraged euerlastingly . These things being thus explained , wee see that there is no reason why any should be offended , and doubt whether Popery shall euer goe downe altogether or no , because it is still vpheld after so many yeeres since it first receiued a blow : for it must fall by degrees as it rose by degrees ; and as it had a long time of rising to the full height , so it must bee long in falling into vtter destruction . And seeing fiue of these Vials haue so manifestly taken effect already , and the sixt in a great part , why should wee not by faith assuredly expect the full accomplishment of it , as well as wee see the accomplishment of those foregoing by experience . O yee foolish and blinde Papists , why are ye so hard to beleeue the things that this Prophet hath foretold touching your Babylon ? if ye loue your soules , open your eyes , and by that which hath beene hitherto done be assured of a full destruction , and therefore come out of Babylon in time , and be not led hood-winked into ineuitable perdition .

Quest. 2. Vers. 13 , 14 , 15 , 16. Who are these three vncleane spirits like Frogs , that come out of the mouth of the dragon , the beast , and the false prophet ? and what place is that Harmageddon , into which the Kings of the earth are gathered , and by whom are they gathered together into that place ?

Answ. It is agreed that these foule spirits are instruments of the Pope , who come as it were out of his mouth , because so like vnto him both in the same end which they aime at , and the meanes to effect it , lying signes and wonders ; and more particularly I hold them to be none other but the Iesuites , because the time of their beginning by Ignatius Loyola within these threescore yeeres doth notably agree , and their leaping vp and downe in Kings Courts , they being the greatest Statists that the Pope hath for him to maintaine his credit with the Kings of the earth , that his reuenues may be no more diminished : neither doe their practises to stirre vp to warre against Heretikes , vniustly so called , disagree ; for they are knowne to be the very firebrands of dissentions , tumults , treasons , and bloudsheds thorowout all Christendome euer since they beganne to be . They are said to be three , when as indeed they are many thousands , to note out their triple originall from the Dragon , who is the Deuill , the Beast , the Roman State which they trauell for , and the false prophet , the Pope ( who before was called the second beast , and not till now a false prophet , but here more fully declared by his name , as there by his pseudopropheticall practises ) whose eldest sonnes they are , bending themselues vp to the highest streine of wit and resolution for the supporting of his tottering chaire . These stirre vp popish Kings and Princes so , as that they enter into leagues and vnions to root out poore Protestants . But silly men that they are , whilst they are thus busie for the benefit of the Popedome , little doe they thinke of him that sitteth aboue and laugheth them to scorne , for that the ioyning of popish Princes together to root out the truth , shall by him bee turned to a gathering together to be destroyed , so as that they shall neuer be able to make head againe . And this is intimated in saying , That they gather them together to the battell of the great day of God , that is , Vers. 14. wherein God will haue glory by their vtter ouerthrow , which is also further confirmed in that changing the number by and by , he saith , Hee gathered them together into a place called in the Hebrew tongue , Vers. 16. Armageddon . What is meant by this word Armageddon , there is great difference of opinions . Some thinke , Beza . Iunius . Forbs . Fox . Pareus . Iudg. 5.19 . 2 Chron. 35.22 . that it is to bee read Har-megiddo , and so expound it as alluding to the place called Megiddo , where Iabin and Sisera with their army were destroyed before Debora and Barak by the Lord , and where Iosiah fell before Pharaoh Neco King of Aegypt , giuing occasion to a great mourning to the children of Israel for the losse of so good a King : for each History may be well alluded to here , that of the Canaanites destruction for the ouerthrow of popish kings with their people , the other of Iosiah , for the mourning which the Iewes being conuerted shall make for their former opposition against Christ , slaying him so good a King , that came to saue them , as is foretold by the Prophet , saying , I will powre out vpon them the spirit of compassion , Zach. 12. and they shall see him whom they haue pierced , and mourne euery family apart . For they hold that at the same time the Iewes shall be conuerted . As for the change of the waters of Megiddo , as it is in the first place , or of the Valley of Megiddo , as it is in the second , into Har a Mount and Megiddo , they thinke , that this is not without a mystery , Forbs . it being hereby intimated that the enemies of the truth shall be in an high attempt when this destruction shall befall them , Beza . Iunius . and therefore purposely a Valley is turned in the word here vsed into a Mountaine , whereas it should be Megiddo . Others reade it Horma-geddon , a cursed warfare , Luther . Grasserus . of Horma signifying a curse , and geddon which commeth of Gadad , signifying to gather together an army ; or of Harma , crafty , because by craft they shall be gathered together to their owne destruction , as God will turne it . Others with a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expounding Har a Mountaine , and Maggedim Delights , holding that it is alluded to that in Dan. 11.45 . And he shall fasten his tents in the mount of his holy beauty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as there the Turke is pointed at apart , so here all the enemies of the Church ioyning together , and as Ierusalem is properly so called , so the pure Church of God figured out thereby is here called so , and therefore this battell and destruction of the enemies shall be made in these parts of the world where the pure reformed Religion hath taken effect . Napior . Some expound it the Mountaine of the Euangelist applying it likewise .

Some expound it the destruction of an Army , of Cherem destruction , Deut. and Gedud an Army , holding that the slaughter of the enemies shall be so great , that according to the manner of the Hebrewes , amongst whom many places are named from the euent , the place where this shall be shall take the name also .

Ierome , as Pareus sheweth , expoundeth it Montem furum , the Mountaine of the eues , others a cursed troupe , others the destruction of the Riuer . All wee see are agreed here that no proper place is designed , but some place onely where the enemies of the truth shall be destroyed . There will be no errour therefore which way so euer it be taken , only I thinke it dangerous to admit of any corruption in the change of the word by the incury of the Scribe . I preferre that of Dent , holding withall , that it is alluded vnto the destruction of Iabin and Sisera with their armies , and that it should be likewise with the enemies of the truth ere long , they shall bee in a Catholike league together , bending all their forces against the reformed ; but God helping his , their attempts shall bee turned to their owne vtter ouerthrow . Whether this be now a working , seeing they were neuer so combined together , neither haue they beene about so great attempts as now , God knoweth . Haply the gathering together of Papists at this time is the gathering together here pointed at ; if not , as the time will scarce beare , it is a preludium thereof ; some famous destruction may happen to them in the end of this conspiracy now , but the greatest whereunto this may make a way afterwards . Howsoeuer , let all men take heed of the Iesuites , as of vncleane and dangerous spirits , and let vs be comforted when the Romish Catholikes bend their forces most against the professours of the truth , assuring our selues that they are neerest their vtter ruine .

CHAP. XVII .

IN this Chapter and that which followeth , the great City before said to bee diuided into three parts is more particularly described , together with her vtter ruine and ouerthrow , in respect of the head and fountaine Rome , from whence all the abominations of idolatry and superstition haue flowed . In the exposition of the particulars there is no great difference nor difficulty , so much light hauing beene already giuen , and therefore I will the more briefly , only touching the diuersity of interpretations , come to open euery passage as it lieth in order .

Quest. 1. Which of the seuen Angels is it that sheweth Iohn these things , Vers. 1 , 2 , &c. who is the great Whore whom he saith he will shew vnto him , what are the waters called also a beast vers. 3. strangely described that she sitteth vpon . And why was hee led into a desart place to behold this ? and touching the more particular description of this Whore , and the word Mystery written in her forehead , what is meant hereby ?

Answ. The Angell is held by some to bee the fift , Brightman . who powred out his Viall vpon the throne of the beast . Pareus . Napier . But others more rightly hold him to bee the seuenth Angell , vpon the powring out of whose Viall the great City was diuided into three parts , which is againe more particularly vndertaken here , that by the relation of this Angell it might be more fully vnderstood , both what this City is , and how and by what meanes she commeth to be destroyed .

Others indefinitely take this Angell for one of the seuen . Bullinger , &c.

Touching the great Whore , it is agreed almost by all that it is Rome , Bellar. lib. 3. de Rom. pontifice cap. 13. yea euen by Romanists themselues . Bellarmine saith , Wee may say , and that better in my iudgement , that by the Whore Rome is vnderstood : so likewise Ribera and Viegas the Iesuites vpon this place . Tertullian of old spake to the same effect : Tertul. contra Iudae●s . Babylon in Saint Iohn doth represent Rome , being as great and as proud of her dominions , and as tyrannizing ouer the Saints as euer Babylon was . Ieronim . 11. qu. ad Algasiam . And Ierome saith , According to the Reuelation of Saint Iohn , in the sorehead of the queane clad in purple , there was a name of blasphemy written , to wit , Rome the euerlasting . See more touching this before , Chap. 14. vers. 8. and how that shift of heathen Rome being meant here is confuted , whereunto wee may adde , that heathen Rome cannot be meant , because then Rome subdued the Kings of the earth by force , and not by subtill inticements as this Babylon doth , and because the Rome here spoken against shall bee vtterly destroyed for the sins found then therein when the time of destruction commeth ; but heathen Rome was not so destroyed , and if Rome should at the last be destroyed for the idolatries of the Heathen , this destruction must come for idolatries put downe many hundred yeeres agone , which is contrary to the course of the Lords proceedings against sinfull places . As for their last refuge to an apostasie , yet to bee expected in Rome , in regard of which it is thus spoken of here , see also Chap. 14. vers. 8.

Touching the many waters whereupon this woman sitteth , they are interpreted , vers. 15. to be peoples , and Nations , and tongues , ouer which Rome ruleth by the power residing there . And this circumstance of her sitting is varied euery time that it is spoken of . Vers. 3. Vers. 3. She is shewed sitting vpon a beast of a purple colour , full of names of blasphemy , hauing seuen heads and ten hornes : and vers. 9. the seuen heads being spoken of are said to be seuen hills whereupon the woman sitteth . Vers. 9. She is shewed sitting thus diuersly for diuers respects ; shee sitteth vpon many waters , because she ruleth ouer many peoples and Nations ; vpon a purple coloured beast , because the Senators and Rulers of this State vnder the Emperours did weare purple and skarlet clothing , ascribing diuine titles of honor vnto their Emperours in a blasphemous manner , as the Cardinals , by whom the Pope ruleth now doe vnto him , being also likewise apparelled ; and vpon seuen hils , because the City was anciently seated vpon seuen hills . And this variation maketh it so plaine , as that nothing can bee plainer , than that Rome is meant by this Whore , seeing no City in the world is so seated but Rome onely , neither doth that periphrasis whereby this City is described , vers. 18. agree to any other , This is the great City that hath rule ouer the Kings of the earth . And this name Whore is chosen to expresse Rome the head of the Antichristian Sect , for continuation of the allegory of a woman , in the similitude of whom the Church appeared , chap. 12. The true Church is a chaste and holy woman , who keepeth her selfe only to the Lord to whom shee is married , refusing to worship any other , or to make any other partaker with him in his diuine titles and attributes . The Antichristian Sect is a whorish woman , together with the Lord worshipping Images and Saints departed , and attributing that vnto the Pope which is proper to the Lord only , wherein truly spirituall whoredome doth consist .

Touching the place , the Wildernesse , Vers. 3. Brightman . into which hee was led to see this sight ; some take Iohn carried hither for a type of such as should be able to see Rome to be the beast , and the Pope to be the Whore tiding this beast , they should bee obscure persons , and such as in whom this light should be little expected , euen as in a man liuing and brought vp in the Wildernes there is expected no great matter of learning & knowledge . Some expound the Wildernesse of Gentilisme wherein Popery indeed appeareth , Bullinger . for so much as the idolatries and superstitions of the Gentiles barren of good men , as the Wildernesse is without people , are the very attire wherein Popery marcheth . Pareus . Some hold that reference is had here to the woman before spoken of , Chap. 12. flying into the Wildernesse in the time of heathen persecution , being then chaste and beloued of God , but now become an Whore by her manifold idolatries . Lastly , Forbs . some hold that hee is carried into the Wildernesse as the fittest place for contemplation , and he that will diue into any deepe mysteries must retire himselfe from all worldly incumbrances . I hold with this my last Author , that there is no mystery in this passage , but as vpon other occasions it hath beene vsed , Mat 4. Christ was carried by the Spirit into the Wildernesse to be tempted , so here Iohn is carried into the Wildernesse to see this mystery , onely that in so solitary a place there might be no interruption by the comming in of any man , or any occurrence which vnusually hapneth in places more frequented ; whereunto if we adde , that the Wildernesse is in a secret place , and so properly chosen to manifest this great secret in , Vers. 4. Pet. du Moulin . Lib. 3. Sanct. Ceremon . c. 5. sect. 3. Ruber color proprie ad papam pertinet . lib. 1. cap. 1. sect. 9. Planum totum cum magno scabello coopertum erit panno coecineo , Caligis rube●s , sanda leis rubeis , aurea cruceornatis . lib. 1. cap. 6. sect. 1. it will not bee impertinent . And hence wee may note , that it is not the case of all men to vnderstand this mystery , but it is a long time shewed but vnto a few taken apart from others .

Touching the aray of this Whore in purple and skarlet colour , and gold , and precious stones , and pearles , and vpon her forehead a name written , Mystery , Babylon the great , &c. We shall not need to seeke farre for the fitting of these things to the Hierarchy of Rome . For the Pope , according to the orders set downe in his Booke of Ceremonies , ought to be cloathed in Skarlet , and his Chaire is to be couered all ouer with cloth of Skarlet , yea , his very stockings and shooes are appointed to be red , adorned with a golden Crosse . And his very Mule by the ordinance of Paul the second is to be cloathed with Skarlet , as Platina reporteth . He is also apparelled with a long Albe , a Girdle , and a Stole hanging about his necke all imbost with Pearle . She hath in her hand a golden Cup full of abominations to set forth the Pope of her state , and secretly to intimate the very name of him that is here meant , the first letters of these words in Latine , Poculum aureum plenum abominationibus , put together making Papa . As for the word Mystery in her forehead , this doth most notably agree , for in the Castle of Saint Angelo in Rome , Brocard . Scaliger . are certaine old plaine Miters , which haue the name M●sterium ingrauen vpon them , as both Brocard affirmeth vpon this place , and Ioseph Scaliger , that being at Rome with Mounseur de Abin , the French Kings Embassadour , amongst other things they were shewed vnto him . Moreouer , a mystery in the forehead doth argue a profession of mysteries : for all things in their Sacraments and seruice , they say , are full of mysteries . But chiefly it is thus written , because being so abominable a strumpet , it should be hidden from the eyes of most men , honouring in stead of loathing her . Babylon the great , the mother of harlots . Rome is called Babylon , because so like to old Babylon in tyranny , pride , power , and dominion ouer the world . The mother of harlots , because they that seeke to draw the world to spirituall whordome by idolatries haue their authority from thence . These things being so plaine , let vs be ashamed still to continue so blinde as that wee should not see them ; the Pope of Rome could not more plainly haue beene described than he is in this place : for what would one haue more to know the party meant by , than a description by his apparell and manner of going , and his very name ?

Quest. 2. How are these words to be vnderstood , Vers. 8. The beast which thou sawest was and is not , and shall ascend out of the bottomlesse pit , by and by rendred thus againe , The beast that was and is not , and yet is .

Answ. The words immediatly following , vers. 10 , 11. serue to explaine this Riddle . There are seuen Kings , fiue are fallen , one is , and the other is not yet come . And againe , The beast that was and is not , euen hee is the eighth , and is of the seuenth . All this then is spoken of the Pope with his imperiall power , declaring the order and manner of the comming on thereof . This highest power vpon earth which hee doth exercise , was in the old Rulers of the Roman state , during the time of Kings , Consuls , Tribunes , Decemuirs , and Dictators ; but is not , when the sixt head of Emperours was deadly wounded by the Goths and Vandals , Heruls and Longobards : for then the beast as quite destroyed ceased to bee for many yeeres , as hath beene already shewed , Chap. 9. vnder the sounding of the fifth Angell . And in speaking of this in the present tense , when as it was to come long after , he doth but proceed in a propheticall stile , as he plainly speaketh also of that which was to be long after this , of which he had immediatly before spoken in the future tense , for comming to repeat was , and is not , and yet shall ascend , he rendreth it thus , was , and is not , and yet is . Whereas in regard of this sixt it is by and by said , one is , but here , is not , the reason is , because that being explanatory is but an historicall narration , and so reporteth things so farre as they had beene and at that time of Saint Iohn were , but here seeming to speake of a thing present , he prophetically setteth forth that which should be afterwards . So that in respect of the same head of Emperours it might bee truly said one is not , and one is now ; to speake historically , one is now , prophetically , one is not : and so for the time , the beast is not , because put downe by a forreigne power . That which is added , but shall ascend out of the bottomlesse pit , or but yet is , setteth forth the rise of the Pope in Rome after this by a diabolicall inuention , as if he had beene plainly seene rising out of Hell . He is the seuenth , but yet is the eighth , for he is a like powerfull with his predecessors , the rulers of that state , and hath another kinde of singular gouernment by the spirituall sword different from them all . And hereby it is plaine , that the tearme beast , and head or King , are coincident one with another , P. du Moulin . Pareus , &c. because he which is called the beast , vers. 11. is said to bee one of the seuen heads , which are expounded to bee Kings . Almost to this effect speake some of my most iudicious Authors , Brightman . and Brightman not much different will haue this saying , the beast is , expounded of the Pope vnder Constantine , is not , of him in the daies of the Goths , and shall be of him restored to his dignity by Iustinian and Phocas after him . But some hold that the vanancy of the Empire in Saint Iohns time by the decease of Domitian is here meant : Nopier . Bullinger . for thus it might be said that it was before , but is not , and yet is , because Nerua Cocceius of base linage succeeded , and departed shortly againe , for he died at the end of a yeere , three moneths and nine daies . But being thus taken , that which followeth cannot bee applyed as explaining this , nay , it cannot be reconciled how it should be said one is not , and yet of the same , is now .

Quest. 3. Vers. 12. Who are the ten Kings which are said not to haue receiued any Kingdome as yet , but receiue power as Kings at one houre with the beast : and afterwards againe grow to hate the whore , and make her desolate and naked , Vers. 16. and eat her flesh , and burns her with fire ?

Answ. Most Expositors consent , that these Kings are the Kings that arose out of the ruines of the Roman Empire : for whilst this stood , all Kingdomes about were subiect vnto it and made tributary , except Scotland ; but this Empire falling by the inuasion of the Barbarians , Goths , Vandals , Heruls in the west , and of the Turkes , Saracens and Tartarians in the east , there was an opportunity offered vnto them to resume their ancient state which they did , and so became absolute Kingdomes of themselues , without dependance vpon any higher power vpon earth . But whether these Kings be iust ten , or said to be ten , that is , many , it is dissented . Bullinger . Pareus . Grass●rus . Gen. 31.7 . Some stand for an vncertaine number , as the word ten is vsed in some other places , as in that of Iaacob challenging Laban for changing his wages ten times ; and of the Lord , affirming that the people had tempted him ten times , that is , many times . Numb. 14.22 . Some hold , that these ten are such a iust number , P. du Moulin . and reckon them to be either 1. France . 2. England . 3. Spaine , held by the Visigoths . 4. Lumbardy , held by the Longobards in Italy . 5. Selauonia . 6. Hungary , held by the Huns and Auarians . 7. Bulgaria and Seruia , held by the Bulgarians . 8. Denmarke . 9. Poland . 10. the Kingdome of Naples and Sicely . Or else thus ; France , England , Spaine , Lumbardy , Denmarke , Hungary , Napier . Sweden , Scotland , the Exarchate of Rauenna , and the Kingdome of the Goths in Italy . As for the Kingdomes of Arragon , Granado , Portugall , Castile , Leon , Toledo , Galicia , Nauarre , they are inferiour Kingdomes , and appendices either of the Empire , Spaine , or France . Sicily , Bohemia , and Naples are of the Empire , Burgundy of France , Norway of Denmarke , Ireland of England , Cyprus a late Kingdome and not in Christians hands . Brightman . Some different from all others will haue ten Emperours to be meant , in whose time the Pope flourished , but after their Empire expired he suffered much : 1. Contantinus magnus . 2. Constantinus silius , & Constans , ac Constantius . 3. Iulianus . 4. Iouinianus . 5. Valentinianus . 6. Gratianus . 7. Valentinianus secundus . 8. Arcadius . 9. Honorius . 10. Theodosius . These are said not to be in Saint Iohns time , because heathen Emperours ruled then , but receiued their Kingdome the same houre , that is , about the same time with the beast . This exposition of all others seemeth to me to disagree most with the Text : First , because the hornes of the beast are of the beast , and certainly limbs of Antichrist , such as God forbid that we should count these godly Emperours . Secondly , because these Emperours did neither receiue their Kingdome , which argueth a thing newly erected , and that was not before , neither were they all at one houre , for they succeded one another in sundry yeeres . Thirdly , because the same ten which giue honour to the beast shall at the last destroy her , which cannot possibly be applied vnto them who did euer onely stand to her and defend her , if the Pope be counted the beast in their times . Neither can I approue of a certaine number put here for an vncertaine , because howsoeuer ten may be thus put elsewhere , yet here about the heads and hornes of the beast the spirit is more punctuall , for the seuen heads it is agreed , and why should another kinde of exposition then be giuen of the ten hornes ? Precisely ten therefore are doubtlesse meant , and not so much Kings as Kingdomes , being taken with the succession of the Kings reigning therein , and of these Kingdomes I doe not thinke Lumbardy to be any , or any Kingdome springing vp at the dissolution of the Empire to endure a short time onely , but such Kingdomes as then deliuering themselues from the Imperiall yoke , haue stood and shall stand free till the ruine of the Pope . And these I take to be 1. England . 2. France . 3. Spaine . 4. Poland . 5. Denmarke . 6. Sueuia . 7. Hungary 8. The whole Kingdome of Germany both higher and lower . 9. Bohemia . 10. The free States of Italy , Venice , Genoa , &c. Ireland is not reckoned , because an inferiour Kingdome and vnder the Crowne of England , Nauarre of France , Portugall and the Kingdomes of Naples and Sicilies of Spaine , Norway of Denmarke . Germany , which hath beene since gouerned by Emperours , is also a new kinde of Kingdome diuersly ruled , and not as in times past ; and the other free States may well be set forth by the name of a Kingdome , and of one , because all in one Nation . To Bohemia belongeth Morauia and Silesia , and although it be in Germany , and commonly is vnder the Emperour , yet for so much as it hath the liberty of Election and is an absolute Kingdome in it selfe , I thinke that we may well reckon it for one . As for Solauonia , together with Dacia and Seruia ioyning to it , and Bulgaria , or any other Kingdomes which sprung vp also at the dissolution of the Empire , howsoeuer they were popish in times past , and had a hand in giuing honour to and setting vp of the Pope , yet now they are Mahumetan , and therefore the Lord foreseeing this , left them out of the number , as not being likely to haue an hand with the rest in destroying the Pope at the last . Their receiuing of power at one houre with the beast is not so strictly to be taken as it soundeth , for by an houre in Scripture , somtime a compasse of times consisting of many yeeres is to be vnderstood ; thus the time of the Gospell is called the last houre , and the same houre here is much about the same time 100. yeeres before or after or somewhat more ; and if it be thus taken , the euent doth notably agree , the springing vp of these Kingdomes being out of the ruines of the Empire , about ann. Dom. 500. &c. till 700.

These Kings with one consent haue made warre with the Lambe , by taking the Popes part against the professors of the truth , when any haue shewed themselues , persecuting them with sword and fire , as wofull experience hath proued many yeeres , but the Lambe hath ouercome them by planting his truth in their dominions , notwithstanding all their hot oppositions , and by subiecting some of them to himselfe , by bringing them to the acknowledgement and profession of the same truth , as England , Denmarke , Sweuia , Bohemia , and sundry free states of Germany , to whom we hope more shall bee ioyned , though not all , ( for some must take the Popes part vnto the end , till the greatest fatall blow that shall be giuen to him and them in Harmageddon , as hath beene already shewed vpon Chap. 16. ) and these together shall hate the Pope , and deuest him of all the honour which formerly in their ignorance they or their predecessors gaue vnto him , and destroy him , ouerthrowing and burning Rome downe to the ground . And to put it out of all doubt that Rome is meant here , he addeth , that it is the great City that ruleth ouer the Kings of the earth . Vers. 18. Let all these things be considered together , and there is nothing in this kinde that can be plainer , than that the Pope of Rome is the subiect of all this description , and whatsoeuer can be said here-against , will easily appeare to bee but a deuised euasion .

CHAP. XVIII .

IN this Chapter there is nothing difficult , but that by a short paraphrase the Reader may easily vnderstand and bee resolued touching any question or doubt arising here , and therefore I will not delay him with other ambages , but come briefly to this paraphrase . It is to bee vnderstood that the things here set downe follow in order that which was declared of the Kings making Rome and the Pope desolate in the former Chapter . For after this great desolation and destruction it is here shewed , that it shall continue so , neuer to be built vp or inhabited againe , for foule spirits and vncleane birds are wont to keep in desolate and forsaken places , happily that men might be the lesse troubled with them , Vers. 2. and that by the horrour of such places there might be the more liuely representation of hells horrour . Ribera . Ribera yeeldeth a double reason of euill spirits being in desolate places , one before Christs Incarnation , that through feare such as passe by might bee drawne to idolatry , the other , after that monasticall persons might be terrifyed from reparing to desolate & solitary places . But this last sauoreth of superstition , wherunto they that are addicted , are ready to receiue any reason for good tending to the confirmation thereof , but I should thinke rather , if for any respect towards Monks they keep in such places , it is because they loue their society being the fittest company for them , Vers. 1. seeing they haue abandoned the society of men . The Angell that telleth of this desolation is wonderfully glorious to set forth the more the glory of God whom the Angels serue . Vers. 4. Vers. 6. The other voice from Heauen warning Gods people to come out of her , is the voice of God , hee biddeth them to reward her double , not more than she hath deserued , Psal. 137.9 . but double so much as she did formerly to the Saints , as she is well worthy . As they are pronounced blessed that shall take the children of Babylon and dash their braines against the stones . It is no pity , but disobedience to God , to shew fauour to the bloud-thirsty Babylon , yea , all that be the people of God ought to ioyne together to pull her downe and to destroy the Pope . Vers. 9.

The Kings of the earth , who shall bewaile her ruine , are some obstinate and stiffe popish Kings , that shall continue so euen till this be accomplished , so that as I said vpon Chap. 17.16 . it doth here further appeare , that not all , but some of the Kings who gaue honor to the Whore , shall be her destruction , some continuing in their seduced estate still . Vers. 11.

The Merchants of the earth that lament her fall also , whose merchandise none will buy any more , are the Popes Officers in his Datary , to sell Benefices , Penitentiaries , and such as goe about with Indulgences , and all such as make benefit by Shrines , Images , and relikes of Saints , by Diriges and Trentals , &c. These being now of no repute any longer , the great gaine which they made hereby shall vtterly cease .

After this , the benefit and variety of commodities that came in to the Sea of Rome , and her factors are particularly named , Gold , Siluer , precious Stones , Pearles , fine Linnen , Purple , Silke , Skarlet , Thine-wood , &c. The like place to this is Ezech. 27.12 . &c. of Tirus , from whence this seemeth to be borrowed . Tirus was stored with such varieties from diuers Nations , Brightman . and so is Rome , with Gold , Siluer , and pretious Stones from the ●●●niards Indies . With Cinamom , Frankincense , Oile , and Wine from Italy ; with Wheat and Flowre from Sicely , Sordinia , Corsica ; with Beasts from Germany ; with Sheepe from England ; with Horses and Chariots from France ; with bodies of men from Heluetia , for the Heluetians are the Popes guard ; and lastly , the soules of men of all nations are mancipated to the Pope , when as it is held necessary to saluation to be subiect vnto the Pope . After these Merchants , such as trade by Sea are brought in , Vers. 17.18 . lamenting her ouerthrow , Ship-masters , the company in Ships , Sailers , and such as trade by Sea . By Ship-masters vnderstand all inferiour persons , for Ship-masters , and Marriners , and Sailers , &c. are vnder the Merchant , so that by them we may vnderstand all ordinary Seminary Priests , Iesuites , and Monkes of euery order that trade in this Sea : for I doe not thinke that particularly iust foure orders are here set forth , as Parcus hath it . Pareus . That which followeth serueth onely to set forth Romes vtter desolation , and the cause her extreme bloud-thirstinesse , whereby it may also be gathered that Rome , as it is now gouerned by the Pope is certainly meant , because the poore seruants of God , which stand for his truth , are no where so murthered as there , and by meanes of the Pope and such as rule vnder him . A true Christian may finde more fauour at the hand of a Turke or Barbarian than amongst the Roman Catholikes : for they are more bent against such than against Iewes and Infidels , nothing but their bloud will satisfie if they be found out within any of the Popes dominions . Is not this then the City wherein the bloud of the Prophets , Vers. 24. that is , Preachers of the Gospell and of the Saints is found in the greatest abundance ? And how is it then , ( O ye Papists ) that ye are so bewitched that ye see not into this to come out from this Babel , as ye would not bee guilty of bloud-shed ? When Christ was so milde and alwaies ready to rebuke striking with the sword , and vsed a bit to curbe and keepe in such hot spirits as would haue such consumed with fire from Heauen as would not receiue him . How can ye possibly beleeue him to be Christs Vicar , that is so wood and furious against his impugners , as that nothing will satisfie him but their destruction by fire and fagot , or else by the sword ? God open your eyes that ye may not any longer take the Wolfe for a Lambe , because of his two hornes , but by his Lion-like voice discerne him to be the Beast , and abandon and forsake him for euer . Whereunto that ye may be moued the rather , I haue here set downe certaine passages in the Oracles of the Sybillae , most excellently consenting with , and seruing to illustrate our Exposition of the Reuelation in that part which concerneth the Beast , from the seuenteenth Chapter , &c.

Out of the seuenth booke faithfully translated thus :

Rome fierce in minde when Grecians are downe driuen , Shall stellifie thy selfe vp to the Heauen : But when thou thinkst thy selfe in highest height , God shall tread downe thy sturdy strength and might .

Out of the eighth Booke .

When reign'd in thee haue fifteene Emperours , Of all the world that haue beene Conquerours . Then commeth a King a manifold Crowne to beare , Whose name shall be to Ponti very neare . His wicked foot the world shall vilitate , Great gifts and goods then shall he impetrate : Huge heapes of gold he shall haue into treasure , With siluer hid and money without measure : Discouered things he shall loose and remit : Of Magicke Art well shall he know and wit , The mysteries and secret sorcery . The mighty God he makes a Babe to be . Downe he shall tread all true worshippin , And at chiefe heads of error first begin . His mysteries to all he shall expone , Then comes the time of mourning and of mone , &c.

These bookes of the Sybils were much esteemed of , and kept in the Capitoll at Rome , during the Ethnicisme thereof , the prouidence of God ordering it so , that from Rome wee might learne , that he whose Sea is there is the childe of perdition , and after the Popes triple crowne ( for he is most plainly here described ) much corruption should be in the worship of God , and after that should come vpon that state ineuitable destruction .

Touching Romes rise at the fall of the Grecian Empire no learned man is ignorant , & it fell again by means of the Goths , Vandals and Heruls , and Longobards . But touching the time of the new kinde of Empire in him , that weareth many crownes , it may iustly be doubted , seeing many fifteene Emperours haue beene before the Pope came to this height of honour , which was not till the dayes of Phocas . It is therefore necessary to distinguish betwixt Heathen and Christian Emperours , for this being applied to the first sort will in no case stand , but to the other it doth very well agree : for from Constantine the first Christitian Emperour to Phocas are but fifteene , if Iulian the Apostata be cast out who was no Christian , and Mauritius by the murthering of whom , Phocas attained the Empire , be not reckoned , as there is no reason to reckon him , seeing another vsurped that dignity and tooke it from him . The second to Constantine was Constantius and his brethren together , the third Iouinianus , the fourth Valentinianus and Valens together , the fift Gratianus , Valentin . and Theodosius , the sixt Arcadius and Honorius , the seuenth Theodosius and Valentin . the eighth Martianus , the ninth Leo , the tenth Zeno , the eleuenth Anastatius , the twelfth Iustinus , the thirteenth Iustinianus , the fourteenth Iustinus the younger , the fifteenth Tiberius . Next to Tiberius , Phocas gate the Empire from Mauritius his Master , in whose dayes this new kinde of Empire began , which from Ponti may iustly be called Pontificiam . These things thus consenting to make plaine the mysterie of iniquity in the Popedome : doe not harden your selues ( O ye Papists ) but be wise in time and come out of Romish Babylon , that ye come not with her to perpetuall most horrible destruction .

CHAP. XIX .

AFter the vtter destruction of Babel represented , here followeth a representation of the great ioy which should hereupon bee amongst the faithfull triumphing ouer her in heauen , together with the cause of her destruction and of her partakers , and the description of the King by whom shee is destroyed . Brightman . Vers. 1. Some will haue the Church of God vnderstood by heauen , which hearing of the destruction of Babel praiseth God for it , lest if heauen bee properly vnderstood it should follow , that the Saints there know of the things done vpon earth . Bullinger . Pareus . Grasserus . But I subscribe rather to those that vnderstand heauen properly , as they in heauen were exhorted before , Chap. 18.20 . to reioyce ouer Babel fallen : for howsoeuer they are ignorant of particulars , yet it is not vnlikely but that they vnderstand either by the relation of Angels , or by reuelation from God , what ingenerall is the state of the Church in this world , else how could the soules of the slaine lying vnder the Altar cry out for reuenge vpon persecutors as not being yet taken ? Reuel. 6.10 . Moreouer , there went before a particular exhortation to reioyce for this , which argueth the notification of it in heauen by diuine reuelation .

Touching the song Hallaluiah , Vers. 3. it is compounded of Hallalu , praise yee , and iah , the Lord , Hebrew words . It is a question amongst Expositors , why they are exhorted to praise God by an Hebrew word ? To this some answer , Brightman . that mystically the ioyning of the Iewes , who should now be conuerted to the faith , is intimated , but most without any such mystery hold that a word of this language is chosen , as in many other passages , in alluding to the old manner of praising God in his Church that first was : Bullinger . Pareus . for Halleluiah in prefixed before many of the Psalmes , as a word then ordinarily vsed to praised God . And for the same cause the Arke of the Testimony , the Altar , and Censers with incense are mentioned before , because what was , and was done in the Temple of God of old amongst the Hebrewes , did serue to figure out what should be , Vers. 4. and be done afterwards in heauen . Touching the foure and twenty Elders , and foure beasts , who haue hitherto stood by as spectatours of all that hath beene done , and now giue their applause and approbation , it hath beene already shewed what they are , Vers. 6. Chap. 4.4 . &c. The voice of all the multitude that stirre vp to praise God compared to the sound of many waters and of thunder , is so compared , to set forth the greatnesse of the company , for they must needs bee very many from whom such a loud sounding voyce must come . Vers. 7. The matter of this ioy next vnto the ruine of Babel , is the marriage of the Lambe approching , and the adorning of his wife for the marriage . This wife is the woman before spoken of Chap. 12. that fled into the wildernesse from the face of the Dragon , but her enemies that sought her life being destroyed , shee is brought in now againe , her weeds of mourning and sorrow being laid away , and garments of ioy and gladnesse , as of a Bride going to be married , being put vpon her . For after the ouerthrow of Popery , there shall be no enemies any more to cause mourning and wearing of sack cloth , but a most flourishing estate of the Church begun here , and soone after perfected in heauen . For I doe not thinke , that the ioyfull time of this marriage here set forth , is to be vnderstood onely of the flourishing estate of the Church in this world after so long a time of persecution , but because here is both a preparation and a marriage Supper , both the time of the Churches ioyfull condition for a time here where it is prepared , and hereafter in heauen where the marriage is perfected and the supper held , are included : for here the Church is prepared for the Bridegroome Christ by sanctification through the word and Sacraments , which haue now their course more freely than in times past , there she is presented vnto him , and they being really ioyned , a feasting supper is held of heauenly comfort and ioy euerlastingly . And this is the apparelling of sine linnen granted to the Church here spoken of , which is said to be the righteousnesse of the Saints : but it is to be noted , that it is spoken in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , righteousnesses , intimating , as one hath well obserued , Brightman . Vers. 8. both the righteousnesse that is by faith imputatiuely , and that holinesse which by the spirit of grace is wrought in the Saints : for inherent holinesse is imperfect in the best , and therefore cannot iustifie , and faith , where this is wanting , is feeble and dead , and so vnable to iustifie . That we may therefore be fully iustified , both are necessary , faith to lay hold vpon the perfect righteousnesse of Christ , who is our iustification , and inherent holinesse to make this garment of righteousnesse shine before men . Nothing is more vsuall in this booke , than by white and pure cloathing to set forth the sanctity and innocency of Gods seruants , see Chap. 3. vers. 4. vers. 18. Here some in Sardis are commended , for that they had not defiled their garments , and they of Laodicea are counselled to get them white garments by reforming their wickednesse , in respect of which they were said before to be naked : yet wee are not here with the Iesuice to conceiue , Ribera . that the Saints are iust before God by their owne righteousnesse , for this is contrary to the whole course of Scripture , whereby euery one , yea the best is concluded to be a sinner . But by the Spirit of God wee are sanctified , and so prepared for the Bride groome , so many as beleeue , and by beleeuing lay hold vpon the bloud of Christ , without which our garment of sanctity is spo●ted , but with which it is washed white , as is said of the martyred Saints , They washed their robes white in the bloud of the Lambe . Reuel. 7.14 . Let no man then trust to his owne righteousnesse , nor yet to the righteousnesse of Christ , which he thinketh is imputatiuely made his , if there be in him a naked and bare faith onely , but consider that the cloathing of the Bride is righteousnes , and therefore let him so rest vpon the one , as that he neglect not the other , relie onely vpon Christs righteousnesse to saluation , but vnto this get sanctity of heart and life , because otherwise it is dead and profiteth not vnto saluation .

In that Iohn falling downe and worshipping the Angell that talked with him is reproued and bidden to worship God onely , Vers . ● . it is plaine , that all religions falling downe before any creature , how excellent soeuer , is vnlawfull , and by all meanes to be auoided . The reason why hee would not be worshipped of Iohn is , because he was his fellow seruant , and of them that haue the testimony of Iesus , for the testimony of Iesus is the Spirit of prophecie . If because hee was a Spirit comming from the Lord with this reuelation , he were conceiued to be worthy of worship , it must be vnderstood , that euen in this hee was the fellow of Iohn and the rest of the Apostles , to whom the secrets of God were reuealed also , and so they had that within them which was as excellent as an Angell , for in that they had the testimony of Iesus , they had the spirit of prophecy , and hauing such a spirit , they were no vnderlings that ought a duty to the Angels in heauen , but euen fellowes vnto them . And if they be fellow seruants to the Apostles , then to all the faithfull also , seeing they all make but one body in Christ .

That which followeth touching one sitting vpon a white horse , Vers. 11. who appeared vnto Iohn , the heauen being opened , it is generally agreed that he is Christ Iesus . Hee doth not now appeare in this manner , Bullinger . as if according to the order of this vision he did not begin , till now to fight against the enemies of his truth : for how should Babylon then haue fallen , and the beast haue beene destroyed ? But this fall and destruction hauing beene hitherto set forth in the proper place vnder the figure of Angels powring out their vials , and cutting downe with sharpe sickles , and by a voyce calling vpon the kings of the earth to be reuenged , which they act accordingly now as was needfull , the Captaine of these armies imployed in these warres commeth at the last to be described , both by the place of his residence heauen , the forme wherein he goeth to the warres , vpon a white horse , the name by which hee is called faithfull and true , iudging the word of God , the Lord of lords , and King of kings , his parts and apparell , eyes like flames of fire , a mouth out of which went a two-edged sword , many crownes vpon his head , a vesture dipt in bloud , and also by his traine , the armies of heauen following him vpon white horses , and his dominion , he ruleth all nations with a rod of iron .

Whereas his name is said to be such , Pareus . that no man knew it but himselfe , and yet by and by it is said , that his name is the word of God , it is to be vnderstood , that no man could know Christ to be the Word and God , but by reuelation . The last iudgement hath beene often mentioned before , but the Iudge hath neuer beene described , wherefore it was necessary now at the last to set downe this ample description of him .

The Angell that standeth in the Sunne , Vers. 7. crying to the fowles to gather themselues together to the Supper of the great God , doth set forth nothing else , Bullinger . but how open and manifest a destruction of Antichrist and his adherents shall be made , when the time of their finall ouerthrow shall come , it shall be as manifest to all the world as the Sunne in the firmament . That whereunto the fowles are inuited , is the supper of God , Vers. 18. consisting of the flesh of Kings and Captaines , and of mighty men , and horses , &c. this is altogether allegoricall , being taken out of Ezechiel , the meaning is , Ezech. 39.17 . Bullinger . Pareus , &c. that as when men are destroyed in the warres , their cakasses , of all estates and degrees , lie as a prey to the fowles of the aire , theirs and their horses and retinues , and when it falleth out to be thus , it is a signe of their vtter destruction , so the Lord would hereby haue it vnderstood , that Antichrist and his followers , the Kings and others that shall still obstinately cleaue to him , when by others repenting and reuolting from him he shall be impugned and weakened , shall haue a day , when as re-uniting their forces to repaire the broken state , they shall be vtterly destroyed , neuer being able to make head againe till the comming of the Lord to iudgement , at what time they shall be taken and cast into euerlasting fire . Bullinger . Pareus . Brightman . So that here the end of the gathering together of the kings into Harmageddon vnder the Angell with the sixt viall , seemeth to bee fully set forth , which was but intimated there . Whereas in the next place , Vers. 20. the beast and false prophet are said to be taken and cast aliue into the lake burning with fire and brimstone , and then the remnant are slaine , the fowles filling themselues with their flesh : it is not to be conceiued , that the Popes destruction in hell being effected , the company cleauing to him should after this fall by the sword ; but his end , as the principall is first set downe , who it seemeth shall not bee vtterly destroyed till the comming of Christ vnto iudgement , but shall stand still , though Rome be burnt , lurking in some other place till the end , for thus much seemeth to be implied in the word aliue , shall be cast aliue . And his end being thus set downe first , as hee is the first and chiefe in opposing the truth of God , the destruction of his adherents followeth next , they shall bee slaine with the sword in the last great battell which they shall fight for him in Harmageddon , which shall be some time before the day of iudgement , and therefore their finall casting into hell also is not spoken of as being improper to this place , but that hell fire shall be their portion also when the day of iudgement commeth , is plaine from other places , Chap. 14.10 . c. 13.8 .

Some conceiuing a little otherwise of this passage , Brightman . Forbs . say that Christ vpon a white horse doth figure out the ioyfull condition of the Church in these times of Antichrists ouerthrow in Harmageddon ; and the Angell in the Sunne , some prime Champion of the Lord in these Westerne parts , who shall be a Captaine and ringleader to others vnto that battell , and the fowles the Christians suruiuing after Antichrist vtterly destroyed , who shall diuide all those parts amongst themselues , and possesse them that were before vnder the Pontifician rule . For they say that Rome being destroyed , the Pope shall reside a certaine time at some other place , as at Auinion or some other , but not about fiue and forty yeeres , which time being expired , the vnfortunate battell in Harmageddon shall bee fought , where all the Pontifician forces and the Pope also being quite ouerthrowne , the Orthodox shall prey vpon their lands and houses , and possesse them from thence forward to the end . And whereas two diuers punishments , of fire and brimstone for the Pope , and being slaine with the sword for his followers are mentioned , they vnderstand them both of temporall iudgments , the one of the Pope , being so set forth as most grieuous according to the excesse of his sin aboue all others , whereof many shall yet at the last turne and submit themselues to the truth . This , howsoeuer it be witty , yet it cannot stand , both because the finall destruction of the Pope shall be at the day of iudgement , after which there shall be no entring vpon earthly possessions , 2 Thess. 2.8 . and because the Scripture doth not admit of such an exposition of fire and brimstone , as whereby it may be applied to temporall destruction , and therefore I rest vpon the former exposition as most genuine . The strength of the Papacy shall bee in some desperate attempt against the truth quite disanulled , and at the last iudgement he in person shall be destroyed in hell fire for euer and euer .

CHAP. XX.

AFter much time spent in the seuen preceding Chapters in prophesying of the beast and the false prophet , now this prophesie being brought to an end , it is requisite that we should bee acquainted with the case of the Dragon , who was left persecuting the womans seed , that is , the faithfull , Chap. 12. and from that time nothing more hath beene yet spoken of him , but that hee gaue vnto the beast his throne , and great power , Chap. 13. Wherefore in due time here is shewed what becommeth of the Dragon , he is cast into a prison , and bound , and fast locked vp by an Angell a thousand yeeres , and then let loose a short time againe . For the better vnderstanding of all the passages in this Chapter , I will make vse againe of my former method , viz. by proposing questions as they arise in order , and answering them , I will endeuour to cleare all the obscurities here .

Quest. 1. What Angell this is that is said to descend from heauen hauing the key of the bottomlesse pit , Vers. 1 , 2 , 3. & a great chaine in his hand to binde and locke vp the Deuill ? when doth the time here spoken of , a thousand yeeres , wherein the Deuill should continue locked and tied vp from the deceiuing the nations , begin ? and what time is that little time , of which it is said , he should be loosed for a little time againe after this ?

Answ. By this Angell some vnderstand Christ , Pareus . Dent. chaining and locking vp Satan by the preaching of the Gospell , before which idolatry , Brightman . the Deuils worship fell in all places . Some will haue Constantine the great to be meant by this Angell . Some vnderstand the order of the holy Apostles , Bullinger . who as they went forth preaching the Gospell , may well bee said to haue chained and locked vp Satan . Napier . Lastly , some vnderstand as the words sound , that God by the ministery of his Angell bound vp Satan all this time . Let the Reader chuse which liketh him best of all these , for the difference is little , but I incline rather to that of Constantine in particular , whom God did singularly vse in this seruice of binding Satan , when by his authority and example , Kings , Princes , Gouernours and people in all places did more generally imbrace the Christian religion , which before they persecuted , and the Temples of idols were shut vp and their worship was prohibited .

Touching the time of the Deuils imprisonment there is greater difference . Some will haue an indefinite time meant , viz. all the time from the first going forth of the Gospell till Antichrist his reigne , Aug de Ciu. Dei . lib 20. cap. 7. Ribera . Viegas . Beda . Rupertus , &c. Bullinger . a thousand yeeres being often put for a long time , but not precisely so many , as Iob 9.3 . Psal. 91.7 . 1 Sam. 18 7. Psal. 90.4 . All this time they say , Satan is bound vp from deceiuing the Gentiles , because their idolatry and superstition falleth before the Gospell euery where . Some hold , that precisely a thousand yeeres are here meant , but they differ much about the beginning of this time . Some set downe three remarkable times , holding that it is indifferent to begin it at one of them . 1. At the passion of Christ , ann. 34. and so it is determined , ann. 10 34. in the time of Benedict the ninth , who was a coniurer , and was taken away by the Deuill , hauing first sold his Pontificallity vnto Gregory the sixt . 2. When Paul preached the Gospell at Rome , ann. 60. and so it is determined ann. 1060. in the time of Nicolas the second , when by the meanes of Gregory the seuenth there was much trouble in the world , as if the Deuill were againe broken loose . 3. From the destruction of Ierusalem , ann. 73. at what time the obstacle by the malicious Iewes being remoued , the Gospell was more generally dispersed amongst the Gentiles , and so it is determined ann. 1073. in the time of Gregory the seuenth called Hildebrand , in whom many Historians affirme that the Deuill reigned so stoutly , did hee oppose himselfe against goodnesse and further euill . Pareus . Iunius . Dent. Some pitch particularly vpon the last of these times , holding that these thousand yeeres were expired in Pope Hildebrands time . Some reckon from the natiuity of Christ to the time of Siluester the second , about ann. 1000. yea one of the Popes side , Aretius . Benno Cardin Chytraeus . Cardinall Benno computeth this time thus . Some pitch vpon the first particular time before mentioned , viz. the passion and resurrection of Christ . Lastly , some begin this time at Constantine the great , Brightman . Forbs . Napier . ann. 300. and end it ann. 1300. at what time the Deuill did seeme more euidently to be loosed than at any time before , since the persecuting Emperours , both in the Pope and Turke , the one in the West persecuting the Waldenses , and all others that since that time haue dared to oppose his vsurped authority and superstitions ; the other in the East inuading and subduing the Gretian Empire , professedly making warre against Christ and Christians . There is another opinion which is scarce worth the naming , that these thousand yeeres begin not till the Pope be vtterly destroyed , and then the faithfull slaine in the time of Popery shall be raised againe in their bodies , and being receiued into heauen shall reigne with Christ all this time after which the generall resurrection of all others shall be . This differeth not much from the opinion of the old Chiliastes , who held , as Augustine relateth it , Aug lib. 20. de Ciu. Dei cap. 7. The errour of antiquity . that as the world was six dayes in making , and vpon the seuenth was the Sabbath , so after six thousand yeeres expired since the creation , there should be a Sabbath of a thousand yeeres here to the faithfull , which had suffered for Christ , who rising then in their bodies , should enioy , during this time , all worldly delights of meats and drinks , &c. And of this he saith Papias was the Authour , Papias . whom Ireneus and Ierom report to haue beene a disciple of the Apostles : howsoeuer indeed he was not , as appeareth by his owne confession in the beginning of his worke , where he saith , that he neuer heard or saw with his eyes any of the holy Apostles . Yet so reuerent esteeme was giuen vnto him for his supposed antiquity , that many of the Ancients were intangled with this his errour , as Iustin Martyr dialogo cum Triphone . Irenaeus lib. 5. Nepos Episc. Aegypts , Tertull. lib. 3. contra . Marcior . Lactant. l. 5. institut . c. 23. Victorinus Pictaniensis in Apoc. and Augustine himselfe confesseth , that he also was somtime of the same opinion . But this of the old Chiliafts can by no meanes stand , Ioh 3.29 . 1 Cor. 15. both because according to it , other plaine places teaching the resurrection of all mens bodies at one time , should be false if the bodies of all the Martyres be raised before : and also because it doth abhorre from all Christian reason , that the faithfull being raised againe should wallow in carnall pleasure , growing now dissolute , when as in the infirmity of the flesh they were so strict and abstemious before . And it is worth the no●ing , how God hath let vs to liue to see this errour confuted by experience , for they reckoned the birth of Christ to bee anno mundi 5199. so that ann. Dom. 80 1. the time of their supposed six thousand yeeres was expired , and so the seuenth thousand of this pleasant life , after that supposed resurrection should haue begun 824. yeeres agone , it being now the yeere of our Lord 1625. And as for the latter Chiliasts , who hold a resurrection first of the Martyrs after Antichrists ouerthrow , that they may in body and soule liue in heauen , before the generall resurrection these thousand yeeres . They erre with the other about the generall resurrection , making two times , whereas the Scriptures make but one only , and they plainly contradict the Text speaking of the soules that rise againe and not of the bodies . And lastly , by their opinion the world should continue a thousand yeeres after Antichrist vtterly desroyed , whereas hee shall bee abolished by the brightnesse of Christs comming . Let vs therefore consider of the other expositions , and first of the first , taking these thousand yeeres for a time indefinite , although it cannot be denyed , but a thousand yeeres are sometime thus put , yet here so many yeeres are precisely meant , because the word a thousand yeeres is often repeated , and that with an affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these thousand yeeres , as is not vsed any where to expresse an indefinite time . Besides , where the words may be properly taken , as here they may without any absurdity , wee must not flie vnto a figure . And without all doubt this exposition is erroneous , because the time set forth by a thousand yeeres , according to it should be expired before Antichrists reigne , whereas his reigne must needs be included in a great part within the compasse of this time , seeing they which reigne with Christ in his time are particularly described by their not worshipping of the beast , v. 4. which could not haue beene spoken of them , if the beast had not beene till after their dayes . Let vs come therefore to those that hold precisely a thousand yeeres to be meant here , amongst whom I cannot subscribe to them that will haue this begin either at the birth , passion , or resurrection of our Sauiour Christ , at the preaching of Paul , or the destruction of Ierusalem , because the Dragons persecuting of the Church described , Chap. 13. must needs be yeelded to haue beene before this , both because it is in order set forth before , and in reason the Dragon must haue done somewhat vnder the Gospell , for which as a malefactor he should be apprehended and cast into prison , before that hee could be thus proceeded against . The persecutions of the Primitiue Church therefore must needs precede this shutting vp of the Deuill , and so the time cannot well be begun till the dayes of Constantine the great , about an. 300. For till then , howsoeuer Satan had not that liberty to deceiue , by meanes of the Gospell , yet he seduced still the Kings and Princes and great ones of the earth , which being the heads of the rest , and drawing a world of people after them , the Deuill cannot well be counted to haue beene shut vp from the deceiuing of the Gentiles , till that they , or the most of them being enlightened by the truth , abandoned idolatry , and became embracers of the holy Gospell of Christ Iesus . And if we begin this time then at an● . 300. and end it at an. 1300. the euent will notably answer to the Prophecy . For the Deuill was then plainly shut vp , when the Temples of idols were shut vp , and the true Religion was commanded to be receiued euery where , hindring him from deceiuing the world any more , as formerly he hath done . And he had his prison set open to him againe , when the Turke brake in vpon the Easterne Empire , wanne Constantinople , and made it the seat of his Empire , seeking to draw the world of people , which came vnder his iurisdiction from Christ vnto the impostour Mahomet , which was ann. 1300. And when corruptions in the Church being long in hatching were growne to that height , that they which were seduced by them , might as well be counted to be deceiued by the Deuill , as the Gentiles of old were , seeing the like idolatries with images , Masses and Crucifixes were daily committed , and a Queene of heauen was also set vp , the blessed Virgin Mary , &c. which was also about the same time , as I haue shewed more at large in my booke called An Antidote against Popery , pag. 66. Since that time the Deuill hath notoriously raged againe by the Turkes in the East , and the Pope in the West , but for our comfort it is called but a short time , wherein they shall thus proceed , and then by the finall iudgement they shall all be cut off , and receiue according to the deserts . It is not to be taken for a short time according to man , but according to the diuine phrase directed thus for consolation , it being indeed but a short time with the Lord , though in our account it be long , 324. yeeres being already past since , and God knoweth how long this rage shall yet endure . If it be obiected , that it seemeth contradictory in it selfe to hold that the Deuill was imprisoned , and at the same time Antichrist his great Lieutenant was in the world , the Pope and Turke , it must be considered , that their beginnings were so slender , both of the Turke for want of that power , and of the Pope whose mystery of iniquity was long in comming to a full height , as it seemed not good vnto the Spirit of God to point at their first beings , through the instigation of Satan , but at such a state , as wherein Satan might euidently appeare to haue broken out of hell againe , to abuse the world , as hee did in the time of Heathenisme .

Quest. 2. And I saw thrones and them that sate vpon them , &c. Who are they which are said here to sit vpon thrones , Vers. 4. and to haue the iudgement committed vnto them ? What is the liuing againe of those that were slaine for the truth , and their reigning with Christ a thousand yeeres , and when shall this time be ? Who are the rest of the dead that arise not till after these thousand yeeres expired ? Vers. 5. And why is this called the first resurrection , and they pronounced blessed that haue part in it , are there any more resurrections than one , or are they only blessed that suffer death for the truth ? And are all the rest of the dead without this blisse ?

Bullinger . Pareus . Arethas . Answ. Some will haue those that sate vpon thrones , and had iudgement giuen vnto them to be all one with the soules spoken of immediatly after , for these soules liue and reigne with Christ a thousand yeeres , which is all one with sitting vpon thrones , and hauing iudgement giuen vnto them : for it is written , Giue thy iudgements ( O Lord ) vnto the King , because he that sitteth vpon the throne is wont to iudge , and to haue the power of iudging from God , is to rule and reigne . They vnderstand this therefore of the glorified estate of the soules of the faithfull , who either suffered vnder the heathen Emperors , or in this time of a thousand yeeres . For being considered altogether as one mysticall body , they may bee said to reigne a thousand yeeres , though some of them came so late into this blissefull condition , as that they were not therein aboue a hundred , fifty , twenty , or ten yeeres before the expiration of this time . As a man may say of any family to which an estate hath remained from generation to generation fiue hundred yeeres , this hath beene their inheritance fiue hundred yeeres , though some of them came not to it till twenty or ten yeeres agone . And it is to be noted , that not they onely who suffered death came within the compasse of this number , but also all those that keepe themselues in the midst of Popish corruptions vndefiled with them : for it is added , and whosoeuer haue not worshipped the beast , nor his image , &c. For that which is further added , the rest of the dead liued not againe till the thousand yeeres were expired . Vers. 5. They vnderstand it in a spirituall sense of all that were corrupted in religion that were void of true grace , for they which are so , are dead , and these liue not againe till the thousand yeeres ended , that is , neuer : for though they shall liue againe , yet they shall not liue as the liuing of the faithfull is spoken of , in ioy and glory , for onely such as haue part in the first resurrection are thus blessed and happy , that is , they which receiue the truth into honest and beleeuing hearts , and cleaue to it , not hauing any tang of the leauen of the common corruptions in religion .

Some others agreeing in this ▪ Brightman . Forbs . that the soules here spoken of , are they that sit in thrones , yet differ in the exposition of this their sitting , and liuing and reigning , for they apply all to liuing and reigning by grace , and cleaning to Christ in the acknowledgement and profession of his truth : for this is truly to liue and reigne with Christ , though outwardly they were poore , despised , and persecuted , seeing by grace wee are made to sit together in heauenly places ; but withall , they say , that the flourishing estate of the Church is here set forth in this time , the Deuill being put downe in remouing the rule and dominion from Heathen to Christian Emperours , in whose time the soules of such as suffered in the dayes of the Heathen are said to liue and reigne , because they were honourably esteemed of , and reuenge was now in some part taken vpon their aduersaries . And of these , one in particular , viz. Brightman seemeth to hold , that the thousand yeeres here spoken of , are a different time from the former thousand yeeres , beginning soone after ann. 2300. for he saith , that of them three hundred yeeres are now expired . And Pareus maketh mention of some that held the same .

Others expound this sitting vpon thrones , Aug. de Cin. Dei lib. 20. cap. 7. Dent. of the Preachers of the word of God , and Ecclesiasticall Gouernours now being lifted vp , and exercising their discipline with authority .

Others holding two seuerall things here set forth , Napier . expound the sitting in thrones of the Popes dignity , in the dayes of Pope Siluester , ann. 315. to whom Constantine the Great gaue the iudgement , when he set him vp so high , and his successors after him : and the soules , the soules of such as were by the Popes appointment afterwards put to death , viz. all true hearted Christians .

They which stand for a different time from the thousand yeeres spoken of before , are certainly in an errour , because by all circumstances in the Text , the time is all one . For the Deuils being bound and loosed againe , is also here mentioned as the boundary of this time , as it was of the former . Moreouer , here were a strange gap opened into an expectation of this world to last yet seuen hundred yeeres , which is against all probability .

That exposition which referreth the thrones to the Pope , cannot stand in reason : for Satan being bound , it is not to bee thought that his Lieutenants , the Popes , aduancement should be shewed , but rather the aduancement of such as withstood him . Neither can I subscribe to that of the glorified estate of the Saints departed , vnto whom the rest of the dead are opposed , who liued not againe , till the thousand yeeres expired : because some visible alteration is here doubtlesse set forth at the binding of the Deuill , seeing otherwise the accomplishment of this Prophecy could not haue beene conceiued of by the faithfull vpon earth for their comfort , when as it was without doubt set forth for this end and purpose . And as for that exposition , whereby these things are applied vnto the Prelates and Rulers of the Church , the description of being set vpon thrones and hauing power of iudgement , is too glorious to agree vnto them . Wherefore I preferre that of the sensible most happy alteration in the state of the world , in the dayes of Constantine the Great : for then thrones were set for Christians , and they had the power of iudging , who before were iudged : and in this time the soules of the faithfull who had beene put to death for the Christian religion in the time of persecution , might well bee said to liue and reigne with Christ , because they had beene set forth as lying vnder the Altar , and crying for reuenge vpon those that shed their bloud , Chap. 6. vers. 9. all the time that the Heathen reigned . And whosoeuer worshipped not the beast , as they departed out of this life , they had communion with them in this their erection all these thousand yeres , that is , the body of the Saints being considered as one , but not euery particular member . For they all and euery of them liued and reigned in this time of a thousand yeeres , though some a longer , some a shorter part of it . Their liuing and reigning then here spoken of , must needs haue reference to their lying and crying before mentioned , and therefore as that was spoken of , to set forth times of persecution without any appearance of a deliuerer that might reuenge that innocent bloud , so here is nothing else set forth , but a deliuerance of the Church , and a putting of power into the hands of the faithfull to reuenge themselues vpon the heathen , as was sometime giuen to the Iewes by them meanes of Hester Ester 8. and Mordecai . For although the soules of the faithfull did liue and reigne with Christ before , mmediatly after their separation from the body , yet because vnto perfect dominion it is not onely requisite to be in glory and ioy with the Lord , but to haue our enemies beaten downe and destroyed , they are not said to liue and reigne with the Lord till this accomplished . Touching the rest of the dead , who are said not to rise againe till these thousand yeeres ended , I cannot thinke that it is meant of the dead in sinne and superstition , who rise not till then , that is , neuer : because they which were before spoken of , are corporally dead , for they were slaine ; and these are plainly a part of them , for hee saith , the rest of the dead , and therefore corporally dead also . I suppose then , that by the rest of the dead , the innumerable company of them that haue died since the beginning of the world , are meant , the time of whose resurrection is not to bee expected till after these thousand yeeres , lest when we heare of some liuing and reigning with Christ , and of thrones set , and the iudgement giuen , we should imagine the generall resurrection , and Christs comming to iudgement to be here meant .

This is the first resurrection . Vers. 5. Vers. 6. Blessed and holy is hee that hath part in the first resurrection , &c. This may seeme to bee plaine , for a bodily resurrection maintained from this place by the Chiliasts , because the liuing of the soules before spoken of , being here reiterated , is called a resurrection , which cannot bee taken but for the rising againe of the body , seeing the soule falleth not at all . But it is to bee vnderstood , that these words are metaphoricall and not proper , the rising of the Church from vnder persecution to such an estate , as wherein the truth is propagated with authority , is , as it were , a resurrection from the dead , and therefore is so called : and because of the life that vniuersally came then into the world , by meanes of the Gospell , thus propagated , it is called the first resurrection : as the conuersion of the Iewes which shall be , is called by the Apostle , Rom. 11.15 . Life vnto the world from the dead , which is all one as if he had said with our Prophet here , a resurrection . They are said to be blessed and holy that haue part in this resurrection , that is , the faithfull of these times are aboue others blessed in this , that they rule and reigne , the world being now Christian , and are not vnder the dominion of their enemies , neither shall the second death seize vpon them , as vpon none else that are in the like condition , that is , by the power of the Gospell and spirit raised vp from the death of sinne to the life of righteousnesse . For of a bodily resurrection it cannot possibly be vnderstood , as I haue already proued , but being thus vnderstood , all things will most excellently agree . I saw thrones set , and them that sate vpon them , &c. that is , it was represented vnto me , how in the time of Constantine the Great , the faithfull should begin to rule and reigne in this world . And I saw the soules , &c. that is , and at that time it was shewed me by the altered condition of such as had giuen their liues for the truth , who before were set forth as crying , but now as ruling and reigning , in token of an end put to those calamities , and a beginning made of prosperity , that the case of the Church was altered , and this lasted a thousand yeeres . This is the first resurrection , &c. that is , this the faithfuls being aduanced to rule and reigne here , being a meanes to conuert so many millions in all parts to the truth , is , as it were , a generall resurrection going before that at the last day , against which they are well prepared that haue their part in this , by being quickened in grace , for the second death shall neuer seize vpon such : but they shall reigne with Christ a thousand yeeres by the prosperous and flourishing estate which the Church enioyeth here , and afterwards for euer , by being actually possessed of the kingdome of heauen in body and soule for euermore .

Note , Note . that the onely way to be safe from euerlasting destruction in hell , is by making a resurrection before the last resurrection , that is , a resurrection vnto grace , which is only when the Word doth powerfully operate in the heart to make a man come out of his sinnes . For a man may liue in the time of this resurrection , and yet not haue part in it , if after the manner of most men he contenteth himselfe with an outward profession and name of a Christian , not caring to haue grace in his heart , whereby he may proue that he hath attained to a new life .

Quest. 3. And when the thousand yeeres shall be expired , Vers. 7 , 8 , &c. the Deuill shall be loosed out of his prison againe , and shall goe forth to deceiue the nations in the foure corners of the earth , Gog and Magog , &c. How , or in whom is this accomplished , who are Gog and Magog gathered in such innumerable multitutes by Satan vnto the battell , what is the Campe of the Saints , and the beloued city which they compasse about , at what time God sendeth downe fire to destroy them , when also the Deuill , who deceiued them , is cast into a lake of fire and brimstone ?

Answ. Forbs . Some by Gog and Magog vnderstand the enemies of the Church indefinitely , whatsoeuer they shall bee in the last dayes , who shall make their last attempt against the truth , but shall then be vtterly destroyed .

Some vnderstand the Turkes by Magog , Brightman . and the Scythians , who are now called the Tartars by Gog , being both of one stocke ; Gen. 10.2 . for Magog was one of the sonnes of Iaphet , of whom came the Scythians , who are all one with the Turkes and Tartars , for they spring from the Scythians , but they are thus distinguished into Magog , setting forth the Turke , and Gog the Tartar , because Magog doth containe in it Gog and more , as the dominion is now in the Turkes , the Tartars seruing only vnder them in their warres . Which they seeke to proue also by the place ouer which Magog is said to be the chiefe Prince , viz. Mesech and Tubal , Ezech. 38.2 . that is , Cappadocia and Ibenia the ancient seat of the Turkes , till that ann. 1300. they further enlarged their bounds . The campe of the Saints , is the true Church of God in Europe , which is so small in comparison of the Turkes , as that they may well be said to compasse them about , as in a siege : the beloued City , is the company of the Iewes which shall bee conuerted to the faith , but being opposed by the Turkes then , God shall miraculously destroy the Turkes , and preserue them ; as if he sent fire downe from heauen vpon them , and then the Emperour of the Turkes shall haue no place but in hell any more , which is set forth by the Deuils being cast into the lake of fire and brimstone . And as touching the time when this shall bee , it is the same with the battell mentioned before in Harmageddon , Chap. 16.16 . which shall bee fought , and then all enemies of the truth shall bee quite ouerthrowne at the end of Daniels 1335. Dan. 12.12 . yeeres which will bee abbout anno Dom. 1690. Hitherto Brightman . Bullinger . Parcus . Others vnderstanding the Turkes also , yet goe another way in expounding this place . The Deuill being let loose againe goeth out to seduce the nations , partly by the increase of Popery , which now little differeth from Heathenisme , and partly by Mahumetisme , which after this loosing of Satan preuailed wonderfully , in so much , that those parts in which were famous Churches of Christians , are now turned into places of Turkish superstition , few Christians that vnderstand and professe the truth remaining . Moreouer , he stirreth vp the most cruell and deadly enemies of Christians to the warres , viz. the Turkes , which wars were begun first about the holy Land , & haue continued euer since innumerable armies , as the sands of the sea shore , being gathered together to destroy the Church of God . But they shall at the last be confounded at the comming of the Lord in flaming fire to take vengeance vpon all the wicked , at what time the Deuill , the stirrer vp of these and all other troubles shall be for euer shut vp in hell .

Napier . Dent. Mason . Others according to the etymology of the name , expound Gog of the Pope , and Magog of the Turke : for Gog signifieth couered , and Magog vncouered , such as the Pope and Turke are ; he a secret , this an open enemy to the truth . Againe , 1 Chron. 5.4 . Gog was an Israelite comming of Reuben ; Magog an Heathen , Gen. 10.2 . comming of Iaphet : so the Pope is of Israel , bred in the bosome of the Church , and the Turke an Heathen .

Lastly , Gog was the chiefe Prince of Mesheeh and Tubal , of one of which , viz. Tubal , came the Iberi , which are the Spaniards , subiect to the Pope : and of Magog came the Scythians , who are the Turkes and Tartars , subiect to the Emperour of the Turkes .

Augustine saith the same in effect with the first exposition , August . that no certaine people are here set forth , but all the enemies of the truth at large , in whom , whilst the Deuill lurketh , Gorran . they are rightly called Gog , that is , tectum an house , but when he breaketh out into violence , Magog , detectum , vnhoused . The Papists generally hold , that such as shall assist Antichrist against true Christians , are here set forth , and that they shall come out of Scythia , Bellarmine . and some , that Gog is Antichrist . Iudaei . The Iewes hold that Gog and Magog are the Northerne people shut vp beyond the mountaine Taurus by Alexander the great , who shall at the last come forth and waste Ierusalem by their warres , but then the Messias shall come and stay them , according to the Prophecy of Ezechiel . And the Alchoran of the Turkes also hath something touching Gog and Magog , a little different from this .

●unius . Tremel . Some deriue these names from Gyges the king of the Lydians , who built a City in Asia the lesser , and called it after his owne name Gog-kartah , that is , the City of Gog or Gyges , and hereby was afterwards vnderstood the whole Country of Asia the lesser , and Syria , from whence arose the chiefe enemies of the Iewes after their returne from their captiuity , viz. Ptolomeus , Seleucus , Antigonus , Cassander , &c.

Hauing thus set downe the diuers expositions which I find vpon this place , I come now by the helpe of them to determine . By the Deuill , I vnderstand the Deuill properly , and not the Emperour of the Turkes , because he is the Author of seducement to such as are seduced , and he , not the Turke , was shut vp a thousand yeeres : but now getting loose , hee goeth out to deceiue the Nations in that wherein hee was hitherto restrained , viz. by idolatry and superstition , through the meanes of the Turke and Pope his chiefe instruments . For the idolatry of Popery and their superstition , and the superstition of the Turkes began to increase mightily about ann. 1300. Neither was this all that the Deuill laboured in , but that there might be none to oppose these things , he gathereth Gog and Magog together , whose number is as the sand of the Sea-shore , that is , he stirreth vp the Pope a secret enemy in the West , and the Turke an open enemy in the East , by fire and sword to destroy the company of those that stand for the truth , which howsoeuer it hath beene in a great part fulfilled already , yet the most remarkable time is to come , wherein being gathered together in greatest multitudes , they shall be by the immediate hand of God destroyed as with fire from Heauen , so that they shall neuer be able to make head againe , as was before set forth vnder the sixt Viall , Chap. 16.16 . by the place called Harmageddon , into which they should bee gathered . Which time , the Deuill being concluded in hell , should not in such manner seduce any more till the comming of the Lord to iudgement , which is next set forth . And I hold with those , that say the phrase here is borrowed from Ez●echiel , because of the similitude of that which was then done and now . Then the people of God being returned from the captiuity were assaulted by Seleucus and Nicanor and Antiochus , &c. out of Asia Minor and Syria , but were mightily deliuered by Iudas Machabeus , and his brethren , being extraordinarily stirred vp and assisted from Heauen : Ezech. 38.22 . Ezech. 29.6 . and therefore their ouerthrow that came against them is set forth by fire and brimstone ; and againe , by a fire which the Lord threatneth to send vpon Magog . For in like manner the people of God in these latter daies , being come out of the captiuity of Popery , are assaulted with innumerable enemies , but the Lord doth mightily preserue them and disappoint their enemies of their purpose ; and will , we doubt not , when greatest need shall be at the last , yet more miraculously saue his by destroying their enemies both Turkes and Papists when they shall be in an highest attempt against them . That the Scythians came of Magog , who are the present Tukes and Tartars , is agreed by all Writers , and that Meshech and Tubal , ouer which Gog is said to be the chiefe Prince , are Iberia , that is , Spaine and Cappadocia , Ieron . de inter Heb. nom . Ierome sheweth De interpr . nominum Hebr.

Touching other exposi●ions , and first for that of enemies in generall , it is too large , and taketh away from the light giuen here to see more particularly into this matter : for that which restreineth it to the Turkes onely , seeing two names are here vsed , I see no reason why both should be referred to one sort of enemies , especially there being two that continually infest the Church of God so aptly figured out by them . Touching the fire , and the casting of the Deuill into the lake of fire and brimstone , I cannot thinke it is to bee meant of the last iudgement , and of the fire of that great day of the Lord , because when that day shall come , there shall be a generall security , eating and drinking , marrying and giuing in marriage , and not warring and sighting , for if an end of these warres should be made by the Lords comming to iudgement , how should the faithfull haue time here to reioyce and to giue thankes vnto to God for their greatest enemies ouerthrowne . It is true , there may be some relikes of the Antichristian Sect after this , 2 Thess. 2.8 . in regard of which it is said , that Antichrist shall bee abolished by the brightnesse of the Lords comming : but that hee shall stand to be able to make so great a power as is here described , is most improbable . The Turkes haue had hitherto great successe in their warres against Christians , but they whom they haue fought against , haue beene as bad as themselues or worse , and therefore they haue beene armed to become a scourge vnto them , as was shewed chap. 9. But when they shall come in their greatest power against the true Christians of the Reformed Religion , though the Papists shall ioyne with them to make their Armies innumerable , God will from Heauen fight against them and confound them . In confidence whereof let vs be resolute , and comfort our selues , if we should see greater preparations of warre made by all our enemies , for we shall vndoubtedly triumph ouer them all at the last .

Quest. Vers. 11. 4. What is meant by the appearance of a great white Throne , and the comming together of all before him that sate vpon it , and the fleeting away of Heauen and Earth from before him ? what are the Bookes , and the other booke called , The Booke of life , according to the contents whereof all were iudged , and according to their workes ? and how are death and hell cast into the lake of fire ?

Answ. Brightman . There is no great difference amongst Expositors here , onely some turne all that is said into an allegory of the conuersion of the Iewes , holding that by the dead here set forth to rise together , they are meant who haue beene all this time dead as it were in infidelity . But the place is so plainly of the generall resurrection at the last day , and the arguments so sleighty to cause vs to vary from the common receiued exposition , which is of the generall resurrection , and the exposition which applyeth it to the Iewes in the particular passages here is so wrested and forced , Pareus . as one , a learned Writer hath well noted , as that this may by no meanes be admitted . The chiefe reason of this interpretation is drawne from that which followeth , Chap. 21.22 . because the Authour of it conceiueth ; that the description of the new Ierusalem with the circumstances cannot agree to the state of the Church triumphant in heauen , and therefore a famous Church to come vpon earth must needs be pointed at there : but how these may be applied to the state of the Church triumphant in heauen shall appeare in their proper place . In the meane season I follow the common exposition of all Writers , holding that the generall resurrection and proceedings which shall bee at the last day are here set forth : for euery place of Scripture is properly to be vnderstood , vnlesse there be a necessity of admitting a figure , because otherwise either some absurdity will follow , or it will not agree with the analogy of faith , neither of which can be iustly said here . He that sitteth vpon a great white Throne is the Lord Iesus , who appeareth thus to shew his glory , for white is a signe of glory , Mat. 17.1 . the heauen and earth are said to fly away from before him , to declare the fiercenesse and intolerablenesse of his anger at that day , which is such , that neither earth nor heauen are able to beare it , a circumstance very vnfit to bee applied to that most notable worke of grace in bringing the Iewes home to the faith . They shall fly away in regard of their externall forme and figure , for they shall be changed as a vesture , the heauens melting with heat , and the earth flaming with fire , but their substance shall still remaine after this called a new heauen and a new earth , as most hold . The dead that stand before the Iudge , are both great and small , euery one rising in that stature of body , wherein he fell ; against the Iesuites conceit , that all shall be of such a stature as one is ordinarily at his full age . The bookes that are opened , are according to some , the bookes of men consciences , according to others , the bookes of holy Scripture , but according to Augustine both , which I thinke to be rightest ; for euery mans conscience shall then be made manifest , whether it be good or euill , foule or cleare , and according to the bookes of holy Scripture all shall be iudged , as they haue receiued and obserued the things therein contained or not . The other is according to some , Napier . Par●us . the booke of predestination , for then it shall be made manifest who were elected , and who reprobate : according to some , Bullinger . the booke of faith , for he that beleeueth hath life , to beleeue is to liue ; the booke of life then is the booke of faith , for he in whomsoeuer a true faith is found shall then liue , the rest shall be cast into hell . I subscribe to the booke of Predestination , for this of faith was spoken of before amongst the bookes , and because it is hidden from vs who are written in this Booke , God only knoweth that a thing well knowne to vs is further spoken of , viz. Workes , euery man is iudged according to his workes , for good workes alwayes are in such as bee written in this booke . It is not said according to their faith , because that is more latent , and there is more deceit in it , neither is it said , for their workes , but all that were not found written in the booke of life , that is , that were not elected , are cast into the lake of fire , but yet iustly , for their euill workes deserue it : on the contrary side therefore , they which are saued , are such as be written in the booke of life , here is the originall of their saluation , God hath elected them , and good reason there is , in respect of men , that they should be saued , for their works haue beene good , whereas the workes of the reprobate haue beene euill , and to good workes God hath promised a reward , as he hath threatened iudgement to euill workes , yet in respect of God , there is no reason of merit in the best works , because it is our duty to doe them , and being examined by the rule of Gods righteousnesse they are defectiue , when wee doe them in the best manner that we can ; but there is good reason of merit of death in euill workes , because vpon paine of death they are forbidden , so that he shall be well worthy to die that committeth them , euen as a murtherer or robber is worthy to be hanged ; but on the other side , he that doth good workes is not well worthy of euerlasting life , though it bee promised that he shall be thus rewarded , no more than a dutifull subiect is worthy for that seruice which his Prince commandeth him , and promiseth to reward with the marriage of his daughter , and making him his sonne , can be said to be worthy of it . For it was of grace that his Prince made him such a promise , to whom he ought that seruice without a reward , neither could it bee worthy of so great a reward , though greatly deseruing , and therefore it came of grace , not of his merit . But if of merit , yet there is a great disproportion betwixt the seruice of any subiect to his Prince , and the actions of a Christian towards God : for the Prince doth meerely command and furnish his subiect with necessaries to doe that seruice which hee putteth him vpon , but it is his owne valour and wisdome , whereby he performeth it without any inabling further from his Prince in the very doing : for notwithstanding his furnishing of him , hee may as well miscarry as effect that which hee goeth about . But God inableth his to that which he requireth , He worketh the will and the deed of his owne good pleasure . Philip. 2.13 . Againe , the greatest reward of a Prince is but the reward of a man to a man , a temporany reward , and so happily the benefit that redoundeth to him by that seruice may be equall to the reward : but euerlasting life , which is the reward of God , is farre more excellent than any thing that any man can doe , or the benefit hereby redounding vnto God which is none ; for , If thou be righteous , thou art righteous for thy selfe , Prou. 9.12 . if thou bee wicked , thou alone shalt suffer . The Papists therefore , that from hence and from the like places seeke to establish the merit of good workes , doe greatly straine and force such places against all sense and reason . By death and hell , which are said to bee cast into the lake of fire , some vnderstand the Deuill , August . Napier . who by his temptations becommeth death and hell to the wicked , for that he draweth them on to such a course as tendeth to death and damnation . Dent. Bullinger . Pareus . Some vnderstand all such as to whom death and hell belongeth , all the reprobate and wicked ; and some , whatsoeuer is obnoxious and hurtfull , so that after this , nothing remaineth to hinder the perfect bless●dnesse of the new Ierusalem , which commeth next to bee spoken of . And this seemeth to bee most probable , because the Deuils damnation was spoken of before , vers. 10. and the reprobates damnation , vers. 15. Here therefore may fitly be brought in the vtter destruction of death and hell in respect of the faithfull , so that they should not be in any feare of them any longer : for according to this it is promised , 1 Cor. 15.16 . The last enemy which shall be destroyed is Death , & Cha. 21.4 . Death is said to be no more after this , this casting into the lake then is but a periphrases of destruction . But me thinkes there may be another more agreeing sense yet rendered , if by a Metonymy we vnderstand by death and hell , such as death and hell were said before to giue vp ; the wicked which hitherto lay dead and buried , the continent being put for the content , as wee call the inhabitants of an house , the house . For if hell should bee meant as the word soundeth , then hell should bee said to bee cast into hell , which cannot stand ; if the heires of hell , then the same word should be vsed in another sense , as it were with the same breath ; that is not likely , but being taken , as I haue said , it doth well correspond vnto the words before going , and the argument of the wickeds destruction , which onely is here set forth , is fitly prosecuted , the comforts of the faithfull being reserued to be spoken of in the next Chapter .

Touching death and hell , which are said to giue vp their dead , R bera . I hold it not amisse with Ribera to expound it of such as haue died ordinarily , or extraordinarily haue beene swallowed vp , and gone aliue , as it were , into the pit . St. Augustine will haue it meant of the bodies in the graues , and of the soules of the wicked in hell .

This is a notable place to shew both the vniuersality of the iudgement that shall be , Note . and the terriblenesse of the Iudge to the wicked , so that nothing shall be able to abide his presence , and the iust proceedings according to which all shall bee sentenced , because they shall be by bookes , and according to mens workes : and lastly , the wofull estate of all that haue done euill , after this time , they shall be cast into the lake of fire , and the ioyfull estate of those that haue done well , death and hell is abolished vnto them , so that they shall stand in feare of these enemies no more . What is written in the booke of life is kept so secret that wee cannot know it , but they whose workes are euill , may be sure that they are not therein written , the booke of life and the register of mens workes doe parallel one another . Wouldest thou then see into this great secret ? goe to thy workes , and consider them , if they be good , thou art assuredly written in the booke of life , otherwise thou mayst bee sure that thou art not , and then the lake of fire gapeth for thee . Psal. 34.12 . Be not deceiued therefore by thy faith , but wouldest thou liue long and see good dayes ? refraine thy tongue from euill , and thy lips that they speake no guile , cease to doe euill , seeke peace and ensue it . Attend to that direction of our blessed Sauiour , giuen to him that asked what he should doe to be saued , 1 Tim. 6.7 . keepe the Commandem●nts , and if thou be rich , forget not to distribute of thy goods to the poore , and so lay vp to thy selfe a good foundation .

CHAP. XXI .

IN this , and the Chapter following , vnder the figure of the new Ierusalem , the state of the Church triumphant in heauen is set forth , as it shall be after the day of iudgement , according to the opinion of all Expositors , Brightman . Forbs . except two of ours , who vnderstand it of a flourishing Church vpon earth after the Pope and Turke destroyed , and the Iewes conuerted , and some Popish Writers who expound it of the Church of Rome , whom Alcasar a Iesuite mentioneth and confuteth . But that it cannot possibly bee vnderstood of the Church vpon earth in any time or age , is most plaine : first , because this vision followeth after the vision of the last great day of iudgement , and therefore in order should represent somewhat after that . 2. Because the condition of the Church is such here , as that it can neuer be free from suffering and sorrow . All that will liue godly must suffer persecution ; Rom 8.17 . wee shall bee glorified with Christ if we suffer with him : Ioh. 16. 1 Pet 5.8 . and In the world ye shall haue trouble , and if at any time there bee outward peace , yet the Deuill like a roaring Lion goeth about continually seeking whom he may deuoure : and there are bodily pangs and sicknesses , and other occurrences that doe afflict whilest this life l●steth , Heb. 12.10 . for if wee should bee without chastisement , wee should be bastards and no sonnes . And lastly , there is sinne euer here in the best , which maketh them to sorrow , Matth. 5.5 . according to that , Blessed are they which mourne , for they shall be comforted . But the new Ierusalem here described is without all sorrow and paine , vers. 4.3 . Because the Church here described hath the glory of God , which is all one with being glorified in heauen , so as cannot said of any vpon earth , vers. 11.4 . Because this Church is without a Temple , needeth no light of the Sunne , &c. vers. 22 , 23. whereas the Church vpon earth must alwayes haue a place to resort vnto , and must be enlightened , and vpheld in grace by meanes , and shall euer need the light of the Sun and Moone . 5. Because no vncleane thing is in this Church , vers. 27. whereas in this world the kingdome of heauen is euer like a corne field with tares in it , like vnto ground with thornes and briars and stones in it , and such , as that it may be said alwaies , Many are called but few are chosen . Lastly , to put vs out of doubt , that no state of the Church here is meant , but in heauen , he saith , that they shall see his face , Chap. 22.4 . for this shall neuer be till we come in heauen , 1 Cor. 13. then shall we see as we are seene , and herein standeth the perfection of blessednesse , 1 Ioh. 3.3 . for now we are the sonnes of God , but it doth not yet appeare what we shall be , for we shall see him as he is . To say nothing of the new heauens and the new earth , 2 Pet. 3.13 . which Saint Peter speaketh of when he hath shewed how the world shall bee destroyed by fire ; but wee , saith he , looke for a new heauen , and a new earth , wherein dwelleth righteousnesse . These reasons , I thinke , may satisfie any reasonable man against the probabilities , that are , that it should not be meant of the Church triumphant in heauen , except the phantasticall Chiliast , who may thinke to reconcile all these to his imagined ioyfull time of a thousand yeeres vpon earth after the first resurrection of the Martyrs onely , for they apply all this to that imaginary condition . But that hath beene sufficiently confuted already ; and whereas any thing may seeme to make against the common tenent of the glorified estate of the Church here set forth , it shall be answered in the proper place . And so I hasten to the exposition of the difficulties here , as they offer themselues in order .

And I saw a new heauen and a new earth , Vers. 1. for the first were passed away , neither was there any more sea . By the new heauen and earth , here most Expositors vnderstand not any new creation , but so great an alteration in the heauens and the earth , as if they were made new . For these heauens and earth , say they , shall not cease to bee in regard of their substance , but become more glorious , as is taught , Rom. 8.19 . being no more subiect to corruption . Neither shall they be renewed , that we might again haue a dwelling here , ( for we shall ascend , 1 Thess. 4. and euer remaine with the Lord aboue ) but to intimate the new glorified estate of the faithful ; if the creatures which were made to serue them , shall come now to a new glorious condition , then much more they for whose seruice they were made , as Bullinger speaketh . Bullinger . But I haue already deliuered my coniecture vpon 2 Pet. 3.8 . for the first heauen and earth were passed away . This was shewed before , Chap. 20.11 . and because no mention was there made of the sea , here it is added , the sea was no more , that we might not conceiue , but that all the parts of the world fled from the Lords angry presence . Bullinger . Some thinke that nothing else is meant , but that the sea was altered to a more glorious estate , euen as the heauen and the earth ; but it is to be noted , that he speaketh onely negatiuely of the sea , but both affirmatiuely and negatiuely of the heauen and the earth , as doth also Saint Peter ; 2 Pet. 3.13 . and therefore I doe not thinke that any sea shall haue a being any more , but the glassie sea before the throne , Chap. 4. the sea that now is being consumed with the heat of that fire , as the Schoole-man speaketh . And indeed the sea is such an huge depth , and so hideous to behold when it worketh , and the waues thereof are tossed to and fro , that there is in it some representation of hell , that bottomlesse pit boiling with fire and brimstone , and therefore for comfort it is added , that there was no sea . Chap. 9. The Locusts before were noted to come out of the bottomlesse pit , and the beast as terrible as they , out of the sea ; Chap. 13. the sea therefore is as another bottomlesse pit , against which there is need we should be comforted . There shall bee no more sea then for any such beasts to arise out of againe for the terrour of the faithfull , and this I take to be the very meaning , without any further curious enquiring with the Schoole-men what shall become of the sea then , and determining that it shall be changed into an heauenly spheare . Saint Augustine by the sea here , vnderstandeth the troubles of the world , Aug. lib. 20. de Ciu. Dei cap. 17 the aduersities , persecutions and great mutations of states which are alwayes here , but then shall be no more .

And I saw the new Ierusalem comming downe from heauen , Vers. 2. &c. This new Ierusalem is the Church glorified , and so adorned like a Bride in all her best array . Whereas it is obiected , that the Church glorified is in heauen , and therefore cannot be said to come down from heauen , Pareus . I answer with Pareus , that she is said to come downe from heauen , not in respect of locall motion , but of her originall , which is from God and from heauen , for the Saints are begotten of God , Iam. 1.18 . and therefore may well be said to descend from him ; yea , the Church of God being spoken of elsewhere by this name of Ierusalem , is said to be from aboue in this sense , Gal 4.26 . Ierusalem which is from aboue , is the mother of vs all . Whereas it is further obiected , that shee is spoken of as a Bride prepared for her husband , which is by the ornaments of grace in this world ; I answer , it is true , the Church indeed is in preparing for Christ in this life , but shee is not fully prepared till the accession of glory that shall bee at the last day , which is the day of her marriage , and therefore to intimate this time , the Lord is spoken of not by the name of a Bridegroome , but of an husband , for it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We may gather then from hence , that the glorified estate of the Church must needs be meant here , because till that time she is not fully adorned and prepared for the marriage , as she is set forth here to bee , for shee is not without some imperfections vntill this time , but here she is described , as most compleat and perfect in euery respect .

The Tabernacle of God is with men , Vers. 3. &c. that is , with the faithfull he will hence-forth make his abode , being vnder the same roofe , as it were , perpetually , as the Bridgegroome liueth with his Bride after the marriage consummated , and then it is shewed , how happy this estate shall bee by the freedome from all misery , and the fruition of all good things ; which happy condition of the faithfull , that it might be made yet more illustrious , the contrary estate of the wicked is described .

The fearefull and vnbeleeuing , Vers 8. &c. shall haue their part in the lake that burneth with fire and brimstone . By the fearefull vnderstand such as in the time of persecution are faint hearted , so as that rather than they will come into any bodily danger , they will fall from their profession of the truth . They and all other wicked persons , whether they be such as are here particularly reckoned vp , or in any other kinde , ( which is set forth by vnbeleeuers and abominable ) shall burne for euer in hell , where they shall weepe , and waile , and gnash their teeth , when as all sorrow and crying shall be done away to the godly . Let the wicked therefore tremble at these things , and turne , and so many as feare God , comfort themselues in the assured hope and expectation to be comforted farre beyond all the sorrowes that they doe or can endure in this world . From hence-forward the Church reigning in heauen , is described vnder the name of the new Ierusalem .

Hauing the glory of God , Vers. 11. and her light was like vnto a stone most precious , euen like a Iasper stone , cleare as crystall , &c. The Church doth communicate now with God in the brightnesse of his glory , which before was represented by a Iasper stone , Chap. 4.3 . which is of incomparable brightnesse , and so is the Crystall . From hence it is proceeded to the wall great and high , Vers. 12. and the twelue gates . The wall of a city serueth for defence , that the inhabitants may be safe from the incursions of enemies , and therefore the new Ierusalem is said to haue a great high wall , to set forth the safety thereof .

Touching the gates , whereof three are towards the East , Vers. 13. &c. this is plainly borrowed from Ezech. 48.31 . The gates towards all parts shew , that this Church is gathered out of all parts of the world , which is also plainly taught , Luk. 13.29 . They shall come out of the East , West , North & South , Luk 13.29 , Andreas . Napier . & sit down in the kingdom of God . Neither do I dislike of the mystery of the Trinity hereby intimated , according to some , for why else should the number of three be set down rather than any other number ? The names of the twelue tribes of the children of Israel are written vpon these gates , to shew , that vnto the true Israelites only this city doth appertaine , & consisteth of such only . Twelue Angels stand at the gates , to shew , how by the conduct and guidance of the Prophets , Bullinger . Pareus . Napi●r . Apostles and Ministers of God they are brought in , according to some : but me thinkes , that Angels are rather properly to be vnderstood , who are placed as a guard vnto the city at each gate : Psal. 34. for the Angels of God pitch their tents about those that feare God , and they conduct the faithfull into heauen , for the Angels at the last day are sent out to gather the wheat into Gods barne .

The Apostles are expresly mentioned in the next place , Vers. 14. in speaking of the foundations of this city , whereupon their names are written . And it is set forth to haue foundations , because strong buildings haue foundations well laid , and the twelue Apostles names are inscribed vpon them , according to the place which they had in the Church in this world . Yee are built vpon the foundation of the Apostles and Prophets , Eph. 2.20 . Christ Iesus himselfe being the chiefe corner stone . Not that Christ only is not the foundation of the Church , but because they are the chiefe next vnto him , and by them others are built vpon Christ . This is therefore thus set forth for honours sake vnto them , being the most eminent in this spirituall building . The obiection which is made from hence , that the Church triumphant in heauen cannot bee meant here , because the faithfull shall not then depend vpon the Apostles as they doe in this life , for so much as here they need their writings for instruction and direction , this I say , is most weake ; for they are not therefore said to be foundations in heauen , because others depend vpon them , but for the eminency of their glory , which is in the highest degree , as they haue beene instruments of greatest glory to God in this world .

And the city lieth foure-square , Vers. 16. and the length is as large as the bredth , and he measured the city with the reed twelue thousand furlongs : the length , and the bredth , and the height of it are equall . This foure-square figure serueth to set forth the firme and vnmoueable standing of the faithfull in that glorious estate : Bullinger . the number of furlongs here mentioned , is thought by some to be the length , and bredth , and height seuerally , each of them being twelue thousand : But I assent rather to them that account this to be the whole compasse of the city , Pareus . comprehending the bredth and length , for they are plainly cast vp together , so that there being foure sides to measure , each is but three thousand furlongs , that is , three hundred seuenty and fiue of our English miles , a city of wonderfull greatnesse , farre exceeding old Babylon , Herod . lib. 1. which is also described by Herodotus to bee foure-square , but in compasse onely foure hundred and fourescore furlongs , the height was two hundred cubits , and the thicknesse of the wall fifty cubits , but the compasse of this is twelue thousand furlongs , the height equall to the length or bredth , that is , three thousand furlongs , and the thicknesse followeth one hundred forty and foure cubits . It is set forth to be thus large , because there is roome enough for all the faithfull , and of an equall bredth and length , and so each side equall , to shew that it consisteth alike of people of all parts of the world , for as much as the Gospell was sent to all the world . It is of this extraordinary height and thicknesse , to shew , that there is no getting into it but by the gates , and it is impregnable for strength . That the thicknesse of the wall is meant , when it is said , Hee measured the wall thereof 144. cubits , must needs bee yeelded , because the height was described before . And it is to be noted , how all the numbers here goe vpon twelue , according to the number of the twelue Tribes , and the twelue Apostles for twelue being multiplied by twelue , make one hundred forty and foure ; to shew , that onely true Israelites , such as are built vpon the holy Apostles , are members and parts of this building . The measure whereby the city is measured , is said to be of a man , which is the measure of the Angell . Haime . Some vnderstand this of the shape of a man wherein the Angell appeared , and so it was the measure of a man , that is , of the Angell in appearance like vnto a man : but this is ouerthrowne by that which went before , at the first comming of the Angell to talke with Iohn , where it is said , one of the seuen Angels came vnto mee , not one like vnto a man . Some therefore thinke that it is meant , Viega● ▪ that man is an Angell in the estate here described , according to that of our Sauiour Christ , They shall be as the Angels , for they come into the place of Angels : but no such thing , as I take it , can be meant here , because not man , but man regenerate and sanctified shall be as an Angell , and in this state he is not wont to be spoken of by the name of man , but the faithfull or Saints . Lastly , the most genuine , and most receiued exposition is , Bull●nger . Pareus . Napier . that the measures of furlongs and cubits here measured by , are such , as bee vsuall amongst men , for this kinde of measure was the measure which the Angell vsed , and he saith , which is of the Angell , that is , which is the measure vsed by the Angell . Whereas this is vsed as an argument to proue that the Church triumphant is not meant here , but the Church militant vpon earth , because the measure of a man is vsed , it is very weake , seeing the onely end of this explication of the measure , is for our vnderstanding of the iust length , breadth , height , and thicknesse of the wals of the city , as this Prophecy is directed to vs , and not to shew where this city is . Hauing thus described the measures , hee proceedeth next to the matter of the building .

And the building of the wall was of Iasper , Vers. 18. and the City was pure gold , like vnto cleare glasse . The Iasper stone is much celebrated in this booke , he that sitteth vpon the throne is likened to a Iasper , and when the glory of this city was said to be as the glory of God , the light of it is immediatly said to be as of a Iasper , here the wall is of Iasper , and the prime stone of the foundation is Iasper . This stone is of a most beautifull greene colour , and so may well set forth a state like the Spring , alwayes greene , neuer withering or decaying by age , such as is the glorified estate of the Saints in heauen . The cleare crystall 〈◊〉 also spoken of before in describing her light , vnto which pure gold is also added here , these being things of greatest ex●●●ency , and most cleere and pure , that hereby we might vnderstand what the excellency of this estate is , and more eagerly ensue after it , as worldly men doe after gold and pretious stones . Vnto the foundations more particularly are ascribed particular pretious stones , with which they are said to be garnished : for vpon the foundations were inscribed the names of the twelue Apostles , as representing them now in their glorified estate who as a foundation in a building are the chiefe par● of this ●●●●uall edifice . These foundations therefore are set forth th●● garnished , to shew , that as all this building is glorious so the Apostles who haue beene the chiefest instruments ●●orifying God vpon earth , are most glorious .

The ornament of the first foundation is a Iasper stone , Vers. 19. the second a Saphire , the third a Calcedony , &c. Some will haue these stones disposed vnto this order , according to the order of the Apostles , so that the first in the nature and vertues thereof is fitted vnto the first of the Apostles , Peter , and the other to the rest , applying to each Apostle one , Arethas . Andreas . but here some make Paul the second , and some Andrew .

The Iasper stone , they say , doth well agree vnto Peter , for his continuall most affectionate loue to his Lord and Master Christ , as the Iasper doth represent the greene spring . Io●chim . Ribera . The Saphire , they which are for Andrew , say , agreeth well vnto him , because it is skie coloured , representing the heauens , with some streames of little clouds , for he was most heauenly minded : but they which are for Paul , apply it to his being taken vp into the third heauen . They which apply the second vnto Andrew , proceed to apply the Calcedony to Iames the elder , the Smaragd to Iohn , the Sardonix to Philip , the Sardis to Bartholomew , the Chrysolite to Matthew , the Berill to Thomas , the Topaz to Iames the lesser , the Chrysoprasus to Iudas the brother of Iames , the Hiacinth to Simon , and the Amethist to Matthias . But for so much as the Apostles are not alwayes reckoned vp in the same order , but in a diuers , Mat. 10. Mark . 3.16 . Luk. 6.13 . Neither can it bee certaine in what order they are to bee placed , for that the order of their calling is vncertaine , I hold with them , that decline this particular applying of each precious stone to each Disciple , Bl. Viegas . Pareus . Bullinger , &c. as a point of curiosity , and thinke rather , that onely in generall these twelue stones are said to bee in the foundation inscribed with the names of the twelue Apostles , to set forth the excellency of their glory , as in the diuers vertues and graces of the holy ghost they haue excelled here , to represent which these pretious stones doe fitly serue . The Iasper , besides the most delectable greene coulour , is renowmed for the vertue of chasing away phantasies , Francis Rucus . Par●us . Viegas who alleageth Plizy , Is●●●e and B●da for his Authors . a fit type of the Apostles freedome from vaine phantasies of this world , and of their alwayes virent faith and loue .

The Saphire , say some , is like the pure skie , with some streams of little clouds transfused , and that the vertue of it is to make chaste : but some say that it is of a green colour also , full of Crystalline and golden points , & that the vertue of it is medicinall . The first is roost certaine for the colour , for the Saphire is so described , Ex. 24.10 . it is said to be as the body of heauen in his clearnesse . And this doth well agree to all the Apostles , who shone as the cleare heauens by the light of their doctrine , and stirred vp many to make themselues chaste for the kingdome of Heauen , that is , to abstaine from mariage , that they might be the fitter to goe about preaching the Gospell , or to beare the aduersities of those times . Or else by their preaching they wrought so , as that men became chaste in respect of spirituall vncleannes , in abandoning idolatry & sin . And if there be a medicinall vertue in it , they were all Physicians of the soule .

The Calcedony is of a purple colour , reported to be bred of a diuine showre in Aegypt ; Pareus . in Lotharingia there are of them that be red , it is a kinde of Carbuncle , the vertue of it is to expell melancholy , and fearfulnesse . This doth serue fitly to represent the bloudy passions of the Apostles , being void of all feare , and most couragious in the midst of their sufferings . Blas . Viegas . Others compare it with the flame of the fire which appeareth abroad , but not in the house , and so it is applied to their light and open setting forth of the Gospell , not in corners and secret places .

The Smaragd is of a most delightfull green colour , and groweth in Scythia , Pareus . they ascribe vnto it vertue against poison , and against the falling sicknesse , being hanged about the necke , or worne in a ring , it helpeth chastity , recreateth the sight , cherisheth the memory , and increaseth wealth , which last ; I thinke , is to him that hath store of them by their price : it is easie to apply this to the manifold good comming to the world by the Apostles . Blas . Viegas . Others say , that it is of the vertue to change any thing neere it into its own colour , which if it be so , it may well be applied to the Apostles , who conuerted others to the fame faith to which they had beene conuerted before .

The Sardonix is like the naile of a mans hand , from whence also it hath the name , Pareus . for Onyx is such a naile . It groweth in India and Arabia , it is good against disdainfulnesse and all hurtfull affections . Blas Viegas . To this others adde , that it is like the naile of a mans hand with the flesh appearing thorow , which is by reason of that , red , and of it selfe white , and so it taketh the name from a Sardis , which is red , and Onyx , the naile of the hand , which is white : the whitenesse may set forth their purity , the rednesse their martyrdome .

The Sardin stone is red in colour , but somewhat darke , it expelleth feare , ingendreth boldnesse , Pareus . freeth from witchcrafts , stencheth the bloud at the nose , quickneth the wit , and maketh the minde ioyfull . To this some adde , Viegas . that it striketh feare into wilde beasts , so the Apostles did into Deuils .

The Chrysolite is of a golden and sea-colour together , it is good against the difficulty of breathing , and driueth away feares by night : so the Apostles did helpe the obstructions of men , and made them to breath freely by the Holy Ghost , which they conferred , and expelled the feare of the Deuill .

The Berill is of a light greene colour , and groweth in India , it helpeth watering eyes , and the euill affects of the Liuer and sighings : so the Apostles brought ioy to those that were before in a sad and wofull case .

The Topaz is of a golden colour , being transfused with a kinde of greene , or as some say , reddish , Pareus . Andreas . sending out a milkie liquor : it cureth the eyes , it stencheth bloud in a wound , and as the vertue is more or lesse , according to the increase or decrease of the Moone , so it helpeth the lunatike . Viegas . Some say that it hath a golden and a skie colour , and that if it be polished , it becommeth the more obscure : so the Apostles in their writings ; if by humane art and eloquence they be set forth , their lustre is the lesse , they are no way so glorious , as being simply and plainly set forth in the euidenc● of the Spirit .

The Chrysoprasus is of a golden colour , inclining to greene , whence it hath the name , for Chrysos is gold , and Frason a Leeke , because the greene is like the greene of a Leeke , it strengtheneth the heart and healeth the weaknesse of the eyes ; so the Apostles comforted the hearts of those that heard them , and did helpe the weake sighted .

The Hyacinth hath the name from the red , blue , and yellow Lilly , like vnto which it is , for there bee three sorts of these three colours , it causeth sleepe and defendeth from the plague , if it be hanged so that it may touch the skin next the heart , and some say that it also increaseth riches . Some adde that this stone changeth the colour with the Heauens , being cleare skie coloured when they are cleare , and gloomy when they are ouerspread with Clouds : so the Apostles were changed in name at the command of the Lord of Heauen , and exercised diuers vertues , as the Heauens were cleare or cloudy by the tranquilitie or persecution of the Church , sometime charity , sometime patience and constancy .

The Amethist is of a Violet colour , Pareus . not much vnlike the Hyacinth , it hath the name from the vertue , for it keepeth a man sober being laid vnto the Nauell , as Aristotle writeth , by drawing away the vapours of the Wine , and so is deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not , Viegas . Napier . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be drunken . Some adde , that it is most easie to be ingrauen , so the Apostles to beare the prints of violences offered vnto them for the Gospels sake . Some apply all these stones to such , as by the twelue Apostles were brought into this building , as being men of greatest eminency of all sorts , that as precious stones beautified the foundation . One from the Indies brought in the faithfull , who are alwaies greene as the Iasper and neuer withering in their faith . Another the heauenly minded like the Saphires . A third , the zealous professors of Aegypt , like the fiery Chalcedony . A fourth , the sincere Christians of Scythia , like the greene Smaragd . A fifth , a meeke and chaste people from Arabia , like the Sardonix . A sixth , such as are soft hearted , like the Sardius . A seuenth , the wise and constant , like the Chrysolite . An eighth , the Peace-makers , like to the Berill . A ninth , patient men and restrainers of their affections , like to the Topaz . A tenth , such as glory in the golden treasure of Heauen , like to the Chrysoprasus . A leuenth , such as being most rich in grace ouercame all temptations . A twelfth , the temperate and the sober , like to the Amethist . Some in a different streine from all others applying these to the Doctors of the Church , which shall be here after the conuersion of the Iewes , thinke that the mystery of these pretious stones lyeth partly in the place where they grow , Brightman . Forbs consenteth in the generall , but not in the particuars . and partly in their excellency according to their order . The six first grow Eastward , shewing that men of greatest note shall be stirred vp in these parts to set forth the Gospell ; the other six grow partly East and partly South in India and Ethiopia , none of them in these Westerne or Northerne parts , to shew that from these places where yet there is most barbarisme , the greatest light shall arise . And as the Iasper is the most diuine , ( for it is vsed to set forth God for the innumerable varieties therein ) so some man neare vnto God , like Moses , is hereby represented , who shall beginne and bee the first amongst the twelue in conuerting the people vnto God : and as the foure last haue each of them some golden appearance , so they which shall be stirred vp last of the twelue to ioyne in this seruice , shall be durable and delightfull as gold , such a kinde of glorious ministery neuer failing for many generations , and the people neuer growing weary , or being mutable in their loue and affection to their ministery . But these are things rather to be wished than hoped for or taught , seeing towards the end the world shall rather wax worse and worse . Exod. 39.10 . There is a description not much vnlike vnto this , which is made of Aarons brest-plate , wherein foure rowes of pretious stones were set , three stones in a row , in all twelue , vnto which I thinke it is alluded here , most of these being the same with them , though both in the order , and in some of them here be a variation . Those stones did serue to represent the twelue Tribes , these the twelue Apostles ; the twelue Tribes being the foundation of the old Church vnder the Law , because it sprang from them ; the twelue Apostles of the Church vnder the Gospell which sprang , as it were , from them , seeing by their ministery people were begotten vnto Christ . In those I doubt not but the properties of the Patriarches were aimed at , they being fit to set them forth , and so in these the properties of the Apostles , if we could conceiue how to apply them particularly : but herein I haue already deliuered what I conceiue to be the most probable coniecture . These stones are all full of admirable vertue , so were the Apostles of grace : these all are of an admirable beauty and lustre , so are the Apostles in Heauen of admirable glory .

That which followeth serueth yet further to set forth the glory of this Church , The twelue gates were twelue pearles ; Vers. 21.22 . there was no Temple , for the Lord God and the Lambe are the Temple of it : that is , such seruice as was wont to be done in the Temple at Ierusalem , by celebrating Gods praises , and offering vnto him , is performed here without a Temple : for there needeth no medium to come vnto God for spirituall blessings to them that stand continually in Gods presence ; neither is there need of any medium of the Sun and Moone for light and externall comfort to them to whom God is all in all . And in all this Iohn speaketh much after the manner of the old Prophet , who saith touching the stones of the Churches foundation , Behold , Esa. 54.11 , 12. I will lay thy foundations with Saphires , and I will make thy windowes of Agates , and thy gates of Carbancles , and all thy borders of pleasant stones . And touching the light , The Sunne shall be no more thy light by day , Esa 60.19 . neither shall the Moone giue light vnto thee , but the Lord shall be vnto thee an euerlasting light , and thy God thy glory .

Obiect . Which speeches , because they are vsed of the Church vnder the new Testament euen while shee is in this world , it is obiected , that this here cannot bee meant of any other estate but the most excellent estate of the Church , which shall be after the conuersion of the Iewes .

Answ. But I answer , that although it cannot bee denied , but the graces of the Euangelicall Church are here pointed at , when they should not need the meanes of types and figures , as vnder the Law , to enlighten them , which is meant by the Sunne and Moone : yet this is not all which the Prophesie setteth forth , but the full accomplishment of these things is in the life to come , which must needs be yeelded also to be implyed , when it is said that there should be no more sorrow , a thing not to be expected in this world ; and that the Lord should be her euerlasting light , which cannot properly be applyed , but to that estate which is euerlasting .

And the Nations of them that are saued doe walke in the light of it , Vers. 24. and the Kings of the earth doe bring their glory and honour vnto it . Bullinger . Tho. Aquin. Some vnderstand this light of the Lord and the Lambe , who were said before to be the light of this City : in this light they walke that enioy it , as all the saued of the Gentiles shall doe : and by the Kings of the earth they vnderstand all Regents temporall and spirituall , politicke and Ecclesiasticke , who bring their glory and honour hither , when hauing drawne many by their care and industry in their places to piety , they present them before the Lord in Heauen . For this is immediatly after set forth to bee the glory here spoken of , when it is added Vers. 26. Vers. 26. And they shall bring the glory and honour of the nations into it , for the nations and peoples who haue embraced the faith by their meanes , are their glory , as Saint Paul calleth the Corinthians his glory , 2 Cor. 1. 1 Thes. 2. Pareus . Napier . and likewise the Thessalonians . Others agreeing in the light here spoken of , yet differ a little about the Kings bringing of their glory hither , for they say , that they bring their glory hither , when as they referre their power and authority to the honouring of the Church , so comming at the last to enioy this glorious light : for thus the Prophet Esay speaking of the same , setteth it forth in words a little different from these , Esa. 60.3 . The nations shall walke in thy light , and the Kings in the splendour of thy rising . It is againe obiected here , that it cannot bee meant of the Church triumphant in heauen , but of the flourishing Church of the Iewes that shall be vpon earth , because the nations are distinguished here-from , so as they shall not bee in heauen in the participation of that light , for all shall enioy it immediatly , not the nations by the meanes of the Iewes , as they are set forth here to doe . Againe , all earthly kingdomes being in the end destroyed , what glory shall the kings of the earth haue to bring into heauen ? They may indeed be rightly said to bring their glory to the Church , when as they come in with their subiects to the embracing of the faith of Christ , but otherwise there can be no good exposition of this passage . I answer , that the nations are not spoken of for distinction , but for necessary resolution , that the faithfull amongst them should enioy this glorious light as well as the faithfull of the Iewish nation , who might easily bee vnderstood by the generall type here represented , the new Ierusalem : now lest any man should doubt whether the faithfull amongst the Gentiles should not partake of this light also , he resolueth it , by saying , And the Gentiles that are saued shall walke in the light of it , for as much as they concurre to the making of this holy City . Touching the Kings bringing of their glory to it , I take it , that nothing else is meant but their accession vnto this building , so many of them as haue beene wise , and haue serued the Lord against the Whore , as it was declared that they should , Chap. 17.16 . though at the first there were not many Noble , yet the truth should so preuaile in time , as that the Church should not only consist of the vulgar sort , but of Kings and Princes also , who are the glory and the most magnificent amongst the nations , and as they helpe to constitute the spirituall building in this world , so shall they be a part of this new Ierusalem in the world to come , when all their worldly glory shall seeme nothing to them to the glory which they shall then partake of , for which sense , that of the Prophet Esay before alleaged , maketh notably , Esa. 60.3 . The nations shall walke in thy light , and Kings in the splendour of thy rising . And so it is no more , than as if it had been said , As this City shall be infinitely rich for gold , and all the costly pretious stones , and glorious like vnto the glory of God , so they which seeme most glorious in this world , the Kings of the earth that be of the faithfull ( and not the common sort of people ) shall ioy to bee made partakers of this glory , bringing in , as it were , and laying at the Lords feet all their temporall honour and glory as nought worth in comparison of this , as the faithfull in the Primitiue Church brought in their goods , and laid them at the Apostles feet , willingly depriuing themselues thereof , that they might enioy their blessed and heauenly society , in comparison of which , they counted all this world as nothing . All this then serueth onely to expresse yet more fully the glory of the new Ierusalem .

The gates of it shall not be shut . Vers. 25. It is the manner of citizens to shut their gates in the night to preuent danger , because the world is full of euill disposed persons , by reason of whom they may iustly feare to haue them stand open then : but this state here described enioyeth perpetuall day , here is no night , neither is there any feare of enemies , for they that are in heauen dwell most securely in this respect , and therefore the gates are set forth to be continually open . Yet whatsoeuer is vncleane is not permitted to enter , for the Angels stand at the gates to keepe it out . O thrice and foure times happy are they which shall partake of this estate ! Dost thou loue to be rich , to be glorious , to bee safe from danger , to bee for euer free from the assaul●s of enemies , and the vexation of such as be of corrupt and filthy conditions ? then loue the truth , and walke according to it , and abandon errour , for such onely as cleaue to the truth , and are constant against all temptations , haue a part in this admirable City .

CHAP. XXII .

IN this Chapter it is proceeded in the description of other commodities of this City , keeping to the allegory of a City , wherein , as a riuer of cleare water running thorow the midst of it is very pleasant and comfortable to the inhabitants , and trees by the riuers side alwayes greene , springing and fructifying , doe yet adde vnto the pleasantnesse of the place : so the heauenly city is set forth : For hee proceedeth , saying , He shewed me a pure riuer of water of life , Vers. 1. as cleare as Crystall , proceeding out of the Throne of God and of the Lamb. And in the midst of the street , Vers. 2. and on either side of the riuer was there the tree of life , which bare twelue manner of fruits , and yeelded fruit euery moneth , and the leaues of the tree were for the healing of the nations . There is a place not much vnlike to this in Ezechiel , where waters were shewed vnto the Prophet , Ezec. 47. ● . 3.5 . increasing to a great riuer that issued out from the Temple , Vers. 7. & many trees growing on the bankes , on the one side of the riuer and on the other , and it was told him , that euery thing , Vers. 9. where these waters should come , should bee healed and liue , and that the trees should bee all sorts of trees for meat , Vers. 12. whose leaues fade not , and they should bring forth fruit according to their moneths , their fruit being for meat , and their leaues for medicine . Compare the particulars together , and you shall finde an excellent agreement betwixt these places , so that I doubt not but in this vision it is alluded vnto that , there the graces of the Church militant being represented , here the glory of the Church triumphant , betwixt which there is a great analogy and correspondency . The riuer here is the Spirit of God , who is most pure and holy , proceeding from the Father and the Sonne , who is also as a riuer of liuing waters in the Saints , refreshing and comforting them without end . The tree of life is Christ , for so much as he onely is food to them that liue for euer , and hereby it appeareth , that this is spoken of the glorified estate of the Church , because when a reward in heauen is promised to him that ouercommeth , it is vnder these termes , To him that ouercommeth I will giue to eat of the tree of life . Chap. 2.7 . And both in the riuer and this tree it is plainly alluded vnto Paradise , out of which a riuer arose , and wherein was the tree of life . This one tree was manifold both in the midst of the street , and on either side of the riuer , because there is no want of it to the infinite multitude of Saints , but euer ready there to yeeld food vnto them all . And to shew the multiplicity of delights that are herein , twelue sorts of fruits , and fruit-bearing euery of the twelue moneths in the yeere is ascribed vnto it , which doth also imply a tree alwayes flourishing , neuer fading ; and the leaues are healthfull to the nations , that is , not as if sicknesse were now incident vnto them , and they needed healing , ( for all sicknesse and paine is done away ) but to declare their euer healthfull condition , there being no lesse vse of medicine to preserue health than to restore it . From hence forward all things are easie , and need no interpretation vntill v. 10. howsoeuer some expound Iohns falling downe at the feet of the Angell to worship him , Vers. 8. Brightman . vers. 8. as an act repeated from Chap. 19.10 . and not done the second time : but it is plaine , that hee was againe to blame herein , hauing so soone forgotten himselfe after that admonition ; whereby we may see what the weaknesse of the best and of the most holy is , if they bee not continually propped vp by Gods grace , that we all may continually craue it out of an humble acknowledgement of our weaknesse much more , and not presume in any case vpon our owne strength . Vers. 10. But Vers. 10. it may bee doubted , why Iohn is bidden not to seale vp this Prophecy , and what the Angell meaneth by bidding him that is vniust to be vniust still : for he saith , Vers. 11. Let him that is vniust be vniust still , &c. The common answer here is , that sealing being vsed to keepe close writings , that they may not be lookt into and read , the Lord would not haue this Prophecy sealed , because he would haue all his people to looke into it and vnderstand it , as setting forth things which were shortly to begin to take effect . Whereas Daniel is commanded to seale vp his Prophecy , Dan 12.4 . it was because it should bee a long time before it should take effect , a certaine argument that Antichrist being the chiefe subiect of this Prophecy , came long agoe , and is not still to be expected .

Touching the other words , Let him that is vniust be vniust still , &c. they are not spoken as intimating a leauing of euery one to the liberty of his owne will , as Popish Writers doe hence collect , but come aptly in here after the leauing of this Booke vnsealed mentioned . For if it should be thought this will doe more hurt than good , the wicked enemies of the truth being rather prouoked against the faithfull professors of it by hauing these things applyed against them , the Lord careth not for this ( for he will soone come to giue them their payment for all ) so that the faithfull may bee comforted and the more setled in righteousnesse and holinesse● thus some . Bullinger . Pareus . And this indeed doth very fitly agree , seeing the Booke left vnsealed to the reading and considering of all sorts is by the wicked but contemned , they being no whit the more moued to a reformation . Andreas . Tho. Aquin. Some will haue these words to be spoken prophetically , as if the Lord expected none other euent , but a neglect of this prophecie amongst the wicked who would not be reformed at all hereby : for thus it is plainly spoken in a like case in the Booke of Daniel , Many shall be purified , Dan. 12.10 . Napier . Eccles. 11.9 . but the wicked shall doe wickedly . Some hold it to be ironicall , as that in the Preacher , Reioyce ( O young man ) in thy youth , and walke in the wayes of thy heart , &c. but know , that for all this God will bring thee to iudgement . It is not amisse to follow any of these Expositions , but I preferre the second , vnderstanding the words as propheticall , and withall I thinke that they haue reference to the former words about leauing the Booke vnsealed : sealed : for the speech concerneth alike the godly and the wicked , and therefore cannot be ironicall . Whereas the righteous are bidden to be righteous still , Popish Expositors turning it , Let the iustified be yet more iustified , thinke that they haue a ground here for the increase of iustification , after that a man is by faith iustified he may by his good workes make himselfe more iust : but for so much as the righteous here is opposed to the vniust spoken of before , and the holy to the filthy , such righteousnesse must needs be vnderstood as is contrary to vnrighteousnesse , viz. righteousnesse in fact , and not the righteousnesse which is by faith , wherein a man may and ought to grow daily : but neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus rightly expounded , for it is [ still ] noting perseuerance herein , and not an increase of it , for thus this word is vsed , Vers 3. There shall be no curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and Chapter 10. the Angell sweareth , That time shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 3.12 . After this the Lord Iesus being described , and they which shall be shut out of this City againe mentioned , and the contents of this booke confirmed , there is an inuitation to drinke of the water of life made to all that will . Vers. 17. Vers. 1● , 17. I am the root and the off-spring of Dauid , and the bright morning starre . And the Spirit , and the bride say , Come . And let him that heareth say , Come : and let him that is a thirst , come : and whosoeur will , let him take the water of life freely . Christ calleth himselfe the root of Dauid in respect of his Diuinity , and his off-spring in respect of his humanity ; and the bright morning Starre for the light of comfort which wee haue by him , before the Sunne of glory ariseth that shall bee reuealed .

The Bride is the Church , the Spirit speaketh in the Church making her to long after his comming for her full redemption : he that heareth , who is inuited to say likewise , is euery one that heareth this Prophecie , and what a ioyfull estate the faithfull shall be in in Heauen . For he cannot but wish and desire for this day . Let him that is a thirst , come ; as he longeth after the comming of the Lord to the perfecting of his happinesse , so let him come to the Lord by faith and obedience ; and let him that will , this is added to note , not that by the power of his owne will he can doe thus , but that his will must be sanctified , and of vnwilling he must become willing , God working in him a new will and new desires before that he can come vnto Christ , this Fountaine of liuing water . That which followeth is added , as a necessary muniment vnto this and to all the bookes of holy Scripture against forgers of the Word of God , which the Spirit did foresee would bee in after times . Vers. 18. For I testifie to euery man that heareth the words of this Prophecie , if and man shall adde to these things , God shall adde to him the plagues that are written in this Booke , &c. Vers. 16. These are the words of our Sauiour Christ , who had before spoken of his Angell whom he sent to testifie these things , and therefore in the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I witnesse together . Touching the rationall particle [ for ] some omit it as redundant , but it is of great force to argue a necessity of attending to and reuerently regarding what is here set forth . For that must needs be of great consequence which is guarded with such a caution . If testimonies be alleaged onely to proue the truth of a thing , it doth not so much moue to consider of it , but it being auerred to be such , as that it is danger of death to depraue it any way , all men will beginne to attend vnto it as handling matter of life and death . And what is spoken of this Booke , by the like reason is well applyed by our Diuines to all Bookes of holy Scripture : for why is it so dangerous to take away or to adde vnto this Booke , but because it is of God ? And is it not as dangerous then to intermeddle in this kinde with any other of the Bookes of God , such as all the Bookes of Scripture are . But it is well added to this as the last , as the charge of not putting to or taking away from the Bookes of Moses is added in the last of his Bookes . Bellarmine excepteth against this inference , Deut. 4. holding that the threatning pertaineth only to the detractors from or adders to this Booke , and necessarily , for otherwise , with what colour could they obtrude to the people of God vnwritten traditions as being of equall authority with the Word of God ? How durst they take away the Cup in the holy Communion , and the second Commandement out of the Decalogue , and with such audacity change our Lord in many places into our Lady , with many the like corruptions ? With what face could they hold and maintaine that all things necessary to saluation are not set forth in the holy Scriptures , when as they are so compleat as that there may be no addition made vnto them ? But this exception will doe them no good , when God shall iustifie his care to be a like tender ouer all other Bookes of Scripture as ouer this diuine Booke . And that these words may be certainly knowne to be the words of Christ , Vers. 20. Saint Iohn saith for conclusion , Hee which testifieth these things saith , Surely I come quickly . Amen . Euen so come Lord Iesus . For whose comming that we may be the more fit , let vs acquaint our selues with the things herein contained , sith they are left vnsealed to vs to this end and purpose , and being acquainted with these mysteries , which being explained ( as through Gods assistance thou hast them here presented vnto thee ) doe so euidently shew the Pope to bee Antichrist , and his estate together with all that follow him to bee damnable , halt not betwixt two opinions , but bee a resolute reformed Catholike , nothing doubting , but certainly expecting their finall ouerthrow and confusion , and thine owne deliuerance and euerlasting saluation : which let vs all pray with this our blessed Apostle , that it may come quickly . Amen .

Trinuni Deo gloria .

Errata , In the Catalogue of Names , for Cicillus , read Cyrillus .

PAge 27. for doe , reade to . p. 31. wandring , r. wauering . p. 44. or , r. 2. p. 60. Ioh. 24. r. 2. p. 78. his , r. has , in marg . p. 92. aninum , r. animum , in marg . p. 104. run , r. cun . p. 140. was , r. as . p. 163. Secutoro , r. Secuturo , in marg . p. 177. onus , r. vnus , in marg . p. 183. word , r. world . p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. X. p. 485. Pope r. pompe . p. 493. vilitate , r. venerate . p. 5 14. which time , r. after which time .