A Catalogue of those Authors, out of whom any thing is taken in the following Expositions. AMbrosius. Artopaeus. Augustinus. Anselmus. Athanasius. Aretius. Adam Sasbout. Alcazar. Ambros. Compsae. Abbot. Andreas▪ Alphonsus. Arethas. Abbas joachim. 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. josephus. joan. Leonard. Illiricus. junius. 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 Britain, France, and Ireland King, Defender of the Faith, etc. Grace, Mercy and Peace in Christ jesus. DRead Sovereign, for so much as I have now a long time devoted myself by writing to do some service to this Church, whereof the great God of Heaven hath made your Majesty, under his Son Christ, supreme Head and Governor; I have thought it my duty (now that by the Divine assistance I have finished this difficult Work, which is the first that I have put forth since your Majesty's auspicious coming to the Crown) to present it to your Royal hands, as being the best way that I have to express my unfeigned hearty love and affection, and exceeding great joy for the happy Inauguration of another very David again for courage, after such a Solomon for wisdom; of another josuah after Moses; after a Writer, a Fighter of the Lords battles: Only I pray, that he who alone moderateth the wars, would likewise grant Victories to our josuah and to his Forces and Confederates, that no idolatrous Amorites may be able to stand before him, but now that their wickedness is come to such an height, they may be confounded and dissipated. This must be their end, as the Fountain of all profound wisdom did long ago reveal unto john, neither can it be long before they come to this end, as the following expositions upon john I hope will make plain to every intelligent Reader. The Revelation, the expounding of which, is the chief part of this Work, was a Book, into the mysteries whereof your Majesty's 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 Majesty being Inheritor not only of your Father's Dominions, but also of his Virtues, is likewise affected with such holy Studies, being indeed as a furtherance of courage and resolution, so of true blessedness, as is peculiarly by the Spirit pronounced upon this Book, saying, Reuel. 1.3. Blessed is he that readeth and they that hear the words of this Book. The distractions of Kings, I grant, are great, by reason of their manifold most important affairs, yet it is the constitution of the King of Kings that they should have his Word before them, Deut. 17.18. and be reading therein all the days of their lives, that they might learn to fear God, and not have their hearts lifted up above their brethren. The mark at which he would have them to aim, is the fear of God and humility, amidst so many and great temptations to pride and contempt; the means to help to these glorious ornaments is daily reading. My hope therefore is, that my service tendered in this kind, though by the meanest amongst many, will not be unacecptable to your Royal Majesty, but that notwithstanding the great and diverse present distractions, there shall be some times spared to meditate upon these Expositions. That speech of Chrysostome was notable to secular men, Chrysost. conc de Lazaro. making their continual worldly employments 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 read the Word of God, the more thy distractions are, the more need hast thou to read, that amidst the toss of these tempestuous waves, thou mayst enjoy the perpetual comforts and directions of the Scriptures. Theodosius the second, Theodos. 2. though his distractions could not but be great through the amplitude of his Dominions, yet spared so much time in his private Closet to the Word of God, that he wrote the new Testament over with his own hand: and Alphonsus, Alphonsus. King of Spain and Naples, is said to have read the Bible with the ordinary gloss fourteen times over. Which things I mention not (most Gracious Sovereign) but only to add fuel to your fire and oil unto your flame: that the zeal which your Majesty is well known to have unto the Word of God and to the truth therein set forth, may be yet increased till it cometh to be doubled, as the spirit of Elijah was upon Elishah. For what service is there, that we, the Ministers of Christ's Gospel can do comparable to this of seeking the through Sanctification of the Lords Anointed over us, and of polishing the rich Diamonds of grace upon his Crown, that they be more and more resplendent and shining? The bent of our Prayers both public and private is daily this way, and therefore let my Lord, the King, pardon the zeal of his servants, if when they can get any opportunity, their exhortations bend this way also. We read of God's blessings upon the people of Israel under David, Solomon, and josiah, and generally how in the days of all the godly Kings and Governors that have been, the Graces shining in them have been so acceptable, as that the Lord hath delighted to do good to the whole Kingdom for their sakes. Your Majesty is the very breath of our nostrils and the light of our eyes, that great Tree mentioned in Daniel, under which we your Subjects, as beasts and birds do shroud ourselves and make our nests, being alone worth 10000 of us. It is therefore the height of our ambition in our inward desires and outward endeavours, that your Majesty may be upright hearted and valiant as David, wise as Solomon, and of ardent zeal like unto josiah. And to this end do we press, as into the Court of Heaven by our Prayers, so into your Majesty's Court with Exhortations, Treatises, Discourses, and Expositions, not passing for any toil and labour, any carping and cavilling of censorious Critics, or any enmity of Sycophants, so that what we do may be cordial to him, to behold whose virtues increase with his years our eyes and hearts are all fixed. The times are dangerous, and the enemies of the truth have of late years greatly prevailed, and still they unite their forces like Gebal, and Ammon, and Amaleck, and these of Tyre: but God, who is the patron of the truth, hath showed that he will put an end to these troubles, and one day these incendiaries of wars shall have a battle, wherein they shall fight their last, even in Harmageddon. In the mean season yet, were I a Daniel, though to speak before so great a King as Nabuchadnezzar, or a joseph, though to speak before a King as renowned as Pharaoh, I would not only present the explication of these dark mysteries, but give counsel also what is to be done by your Royal Majesty, who by the Grace of God are the most potent and chief Defender of the truth at this day in Christendom. But I am a child in understanding, neither have I the spirit to be able to give counsel in State affairs. Only I pray God, from whom is the spirit of such deep understanding, to inspire your Majesty's noble Councillors, that they may give the Counsel, and your Royal Heart, that you may accept of it, whether it tendeth to the animadversion against sin and all notorious sinful persons, and to the discountenancing of them, to the embracing with love and favour 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 ruin to us all. And touching my present work, my humble suit unto your Majesty is, that you would accept of it, at your vacant times peruse it, and suffer it to pass under your Royal Patronage, though not for his sake that publisheth it, being indeed unworthy of such a favour, yet for the sakes of those Worthies, with whom he comes accompanied, even almost all the most famous Instruments that God hath ever used to give light to these obscurities. My desire and first purpose was to have presented together to your Majesty's view the whole new Testament, expounded and handled in this manner in all the passages that most need exposition, a Work of that sort that I know not any yet that hath laboured in it, but as I conceive such as may be of great use and benefit to all that are studious of the holy Scriptures, and herein by the Grace of God I have proceeded so fare 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 pastoral charge, I must be a long time in doing a little in this, wherein so many Authors must be perused; I have made bold to come with this Model that I have ready till the whole shall be finished, which if it may be acceptable, shall be altogether then at your Majesty's service. In the mean season, craving pardon for this my presumption, I do out of a true and most affectionate desire, commend your Majesty 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 fruitful Queen, wise Counsellors, learned and holy Ministers, loyal and obedient Commons, and in victorious proceed for the defence of the distressed Gospel, and after this life ended (to which may it long be) in the participation of an uncorruptible Crown of glory. Your Majesty's most humbly devoted, John Mayer. THE EPISTLE TO the READER. COurteous Reader, it is about four years since I promised, as my first work done in this kind should be accepted, to put out something of like nature upon other mystical and dark places of the holy Scriptures. Now I cannot but acknowledge myself herein a debtor unto thee for thy good acceptation, both of that, and of some other Books of mine also, and therefore as my weakness would give me leave, and the manifold distractions of sicknesses, remove, worldly encumbrances, and ministerial Offices lying upon me permit, I have prepared another part of the intended Treasury which thou here seest. Not as haply is expected, upon the Epistles of Saint Paul which are next in order, but upon the seven smaller and more neglected Epistles and the Revelation. For I observed that faith without relying upon works for justification, is not so needful to be pressed now adays, which is a chief thing insisted upon in the Epistles of Saint Paul, but true love and works flowing here-from, together with an holy and unblamable life, to stir up unto which, if we speak of the first, the Epistles of Saint john are excellent; of the second, the Epistle of Saint james; and if of the third, those of Saint Peter. Again, there are few that have written upon 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 do all together, to do some thing first hereupon. Lastly, because of all the Books of Scripture, the Revelation is least understood, and therefore is least read and meditated upon, and yet most necessary comforts in these tumultuous times are to be fetchted here-from, as singularly pointing at them, and a final deliverance of the Church of God from all her troubles, my special aim in anticipating the proper time of it hath been, that thou mayest not be longer left without the knowledge of this common place of comfort, but be stayed and established in an assured expectation of a joyful and blessed end, through the certain and speedy downfall of the Romish Antichrist, and the universal prevailing of the truth that then shall be, and the great triumphs that shall be made amongst the faithful in all places therefore. In this Work I have not persisted barely to explicate the difficulties of the Texts undertaken, laying only together what I find in my Authors, and briefly concluding upon my Exposition embraced. But in the seven Catholic Epistles which are handled according to the method of my former work, I have supplied, which was there wanting: First, a Preface to each Epistle. Secondly, an Analysis of each Chapter. Thirdly, choice Latin sentences opposed in the margin. Fourthly, a confutation of those Expositions which I follow not. Fiftly, a paraphrastical Exposition of the verses coming between Text and Text, wherein there is some, but less obscurity. Sixtly, some short Annotations at the end of every Text. Touching the Revelation, because after the three former Chapters it is all most obscure: Hicronim. Epist. ad Paulim. for according to Jerome, Quot verba sunt tot sunt mysteria, there are as many mysteries as words; I have therefore altered my order before used, handling it throughout by Questions, as Augustine sometime did many parts of the Scriptures. Augustine. And because, if I should here have brought in my Authors speaking, the work would have grown too great, the mysteries to be expounded being so many, and the Expositors so many, I have spared this labour, and only shown the diversity of their expositions, so proceeding to examine and determine about every question. And whereas in my determinations I have sometimes gone from such Authors, as many of good judgement and zeal do approve of, and sometimes from all, venting mien own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Mr. Fox dis his, Fox. I must entreat the friendly Reader to pardon me in so doing. For I hold it vain for any man to write upon any place of Scripture, if he propoundeth to himself to square all his Expositions according to that which some other have 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 useful, because he hath collected his expositions out of diverse works of Saint Augustine, and fitted them so to the Epistles which he hath written upon, that he hath thereout made a just Comment upon them. The liberty taken by that Greek Expositor, Oecumen. Oecumenius liketh me better, who though he followeth Chrysostome much, yet he spareth not oftentimes to frame a different sense of his own, as the Latin Interpreter, Marlorat, hath also done. It is a true saying, Marlorai. Bernardus non vidit omnia. No man, how intelligent soever, but may be weak sighted in some things, and therefore the Lord hath appointed by his Apostle, 1 Cor. 14.29. that when some Prophets have spoken, others should judge, and after their prophesyings ended, if God hath revealed any different matter to them, to speak also. Now though we have no Revelations in these times, yet being by our calling Lights of the world, Mat. 5.14. the Spirit leaveth not such as study and pray with assiduity without illuminations, by the benefit whereof diverse in diverse ages have given great light to many obscurities, many yet remaining unsufficiently cleared, that still in these times there might not be wanting doubts, about the dissolving whereof we might be exercised. And it is not to be condemned in us (though much inferior to the Worthies that have gone before us) if having, beside the assistance of the same Spirit of Light, the help of their labours, and of more experience by reason of the time wherein we live, we in all modesty refusing some of their Expositions, deliver something new and of our own, so that we have always respect to the analogy of Faith, and the consent of the holy Scriptures, as Saint * August. Cum divinos 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 we read the Books of God, amongst so great a multitude of true Expositions, which go upon few words, and are warrantable by the soundness of the Catholic Faith, let us choose that Exposition chief which shall certainly appear to be his meaning that wrote it. But if there be no such certainty, then that which the circumstance of the place hindereth not, and which agreeth with sound faith, but if from the circumstance of the place it cannot be discussed, then that only which the sacred Faith prescribeth. For though the meaning of the Writer be uncertain, yet it is not unprofitable to frame an Exposition agreeable to sound faith. For mine own part, I am so conscious to myself of mine own weakness and want of judgement, that howsoever, that which I have written seemeth to me most probable of all other Expositions in these dark and doubtful passages, yet I force it not upon any man, but now that I have adventured it to the public view, I do in all humility submit all to the judgement of the learned, craving (for the good success of that which is here done, and for the seasonable and most sufficient perfecting of that which is further to be done in this kind) the help of thy most fervent and faithful prayers. The Texts handled in this BOOK. TExt 1. james 1. Vers. 9, 10. Let the brother of low degree rejoice in his exaltation, but the rich in his humiliation, because as the flower, etc. 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 evil, and he tempteth no man, etc. pag. 9 Text 3. Chap. 1. Vers. 18. Of his own will begat he us with the Word of truth, that we might be a cetaine first fruits of his creatures, etc. pag 15. Text 4. Chap. 2. Vers. 1, 2. Have not the faith of our Lord jesus Christ, the Lord of glory with respect of persons. For if there come into your Synagogue, etc. 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 save him? etc. pag. 27. Text 6. Chap. 3. Vers. 1. Be not many Masters, knowing that we shall receive the greater condemnation, etc. 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, etc. pag. 36. Text 8. Chap. 3. Vers. 14. If ye have bitter envying and strife in your hearts, glory not, nor lie against the truth. pag. 43. Text 9 Chap. 4. Vers. 1, 2, 3. Whence are wars and fightings amongst you, are they not even hence from your pleasures that war in your members? etc. 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 think ye, that the Scripture saith in vain, the spirit that dwelleth in us lusteth unto envy? 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 oil. 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 saveth a soul, etc. pag. 63. Text 13. 1 Peter 1. Vers. 1. To the strangers scattered thorough Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect, according to the foreknowledge of God the Father, etc. pag. 69. Text 14. Chap. 1. Vers. 10, 11. Concerning which salvation the Prophets enquired and searched, who prophesied of the grace given unto us, etc. pag. 72. Text 15. Chap. 2. Vers. 6. Behold, I put in Zion a chief corner stone, elect and precious, and he that believeth in him shall not be ashamed, etc. pag. 79. Text 16. Chap. 2. Vers. 13. Be ye subject to every humane ordinance for the Lord, whether to the King as to the chief, or to the Rulers, etc. pag. 92. Text. 17. Chap. 3. Vers. 3. Whose apparel let it not be any outward thing of the broidring of the hair, or of putting gold about, or the ornaments of apparel, etc. 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 righteousness, ye are blessed, etc. pag. 102. Text 19 Chap. 3. Vers. 18. Being put to death in the flesh, but quickened in the spirit, wherein he went and preached to the spirits in prison, etc. pag. 106. Text 20. Chap. 4. Vers. 1, 2. Christ therefore having suffered in the flesh for us, put upon you the same mind also, etc. pag. 117. Text. 21. Chap. 4. Vers. 12. Estrange not yourselves from the fiery trial which is amongst you to prove you. pag. 121. Text. 22. Chap. 5. Vers. 13. The Church that is at Babylon saluteth you, greet ye one another with a kiss, etc. pag. 127. Text 23. 2 Peter 1. Vers. 4, 5. Whereby are given to us exceeding great and precious promises, that by them ye might be partakers of the divine nature. pag. 131 Text 24. Chap. 1. Vers. 19 We have a more sure word of prophecy, to which ye do well that ye take heed. pag. 139. Text 25. Chap. 2. Vers. 1. Which shall bring in Heresies that destroy, denying the Lord that bought them, etc. pag. 145. Text 26. Chap. 2. Vers. 11. The Angels being greater both in might and power, bear not blasphemous judgement against them, etc. pag. 150. Text 27. Chap. 2. Vers. 20. For if escaping the filthiness of the world in the knowledge of our Lord and Saviour jesus Christ, etc. pag. 152. Text 28. 2 Pet. 3. Vers. 5. They are willingly ignorant of this, that the Heavens were of old, and the earth set out of the waters, & by the waters, etc. pag. 155. Text 29. Chap. 3. Vers. 8. I would not have this one thing hidden from you, that 1000 years is with the Lord as one day, and one day as a 1000 years, etc. pag. 161. Text 30. Chap. 3. Vers. 15. And count the long suffering of our Lord salvation, as our beloved brother Paul hath written to you, etc. pag. 168. Text 31. 1 john 1. Vers. 1. That which was from the beginning, which we have heard & seen, etc. 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 writ no new Commandment, etc. p. 182. Text 33. Chap. 2. Vers. 12. I writ unto you (children) because your sins are forgiven you through his name. Vers. 13. I writ to you fathers, etc. p. 186. Text 34. Chap. 2. Vers. 18. Little children, it is the last hour, & as ye have heard that Antichrist cometh, there are now also many Antichrists, etc. pag. 189. Text 35. Chap. 3. Vers. 1. For this the world knoweth us not, because it knoweth not him. Beloved, now ye are the sons of God, etc. pag. 198. Text 36. Chap. 3. Vers. 5. Ye know that he was manifested to take away our sins, who so abideth in him sinneth not, etc. pag. 200. Text 37. Chap. 3. Vers. 21. If our heart condemn us not, we have boldness towards God, etc. pag. 203. Text 38. Chap. 4. Vers. 2. Every spirit that confesseth jesus Christ to have come in the flesh is of God, etc. pag 206. Text 39 Chap. 4. Vers. 8. He that loveth not, knoweth not God, for God is love, etc. pag. 208. Text 40. Chap. 5. Vers. 2. Hereby we know that we love the children of God when we love God, etc. pag. 212. Text 41. Chap. 5. Vers. 6. This is he that came by water and blood, even jesus Christ, etc. pag. 214. Text 42. Chap. 5. Vers. 16. If any man seethe his brother sin a sin unto death, let him ask, and he shall give life, etc. pag. 217. Text. 43. 2 john 1. The Elder to the Elect Lady p. 224. Text 44. jude Vers. 4. For certain men are crept in, which of old were proscribed to judgement. p. 232. Text 45. Vers. 8. Likewise also these dreamers do defile the flesh, they set light by authority, and blaspheme glories, etc. pag. 236. Text 46. Vers. 14. Enoch, the seventh from Adam, prophesied of them, saying, Behold the Lord cometh with thousands of his Saints, etc. pag. 241. THE CATHOLIC EPISTLE OF THE Apostle JAMES. THis Epistle together with the six following, have gone under the name of Catholic Epistles amongst the Greeks', and of Canonical amongst the Latins a long time; but upon what reason it is uncertain, saith Pareus. Pareus in jac. Epist. Lyra, Oecum. Gorran. The reason which is yielded by Lyra, Oecumenius and Gorran, that they have the name of Catholic from the universality of those, to whom they are directed, either to all the jews dispersed into all countries, or to all Christian people in all Countries of the world; whereas Saint Paul's Epistles are directed to particular Countries, seemeth unto him to be no good reason, because so the Epistle to the Hebrews being written to all the jews wheresoever, should have been entitled Catholic likewise; and the two latter Epistles of Saint john, being to particular persons, could not by this reason be called Catholic. And touching the name canonical, it is more disliked by Beza also, Beza. because not these seven Epistles, but all the rest are canonical alike. But the reason of the name Catholic seemeth to me to be good, notwithstanding the exceptions alleged: for the Epistle to the Hebrews haply was sent to jerusalem, the proper place of the Hebrews, where they still offered their Sacrifices, as seemeth by the Argument of the Epistle; and therefore might not so well be entitled Catholic, but only The Epistle to the Hebrews; as that to the Romans, The Epistle to the Romans: but this of james is named to the jews scattered in all parts. And touching the two latter Epistles of Saint john, although they are directed to particular persons, yet the Argument of them is Catholic or Universal, alike concerning all Christians; and not particular, as the Arguments of the Epistles of Paul for the most part of every of them are. For although, even in them general duties concerning all are set forth, yet each of them is principally directed to particular points, to dispute of which, particular occasion was ministered by the Christians of that place, to which the Epistle was sent. This Epistle in order is the first, not because james is to be preferred before Peter, who was the first ●●d chief of the Apostles, Gorran. if there were any such; but, as some have well noted, because this Epistle is to all jews in all Countries, who were the first people of God, and had the Gospel first preached unto them; whereas the other of the Catholic Epistles, are to the Gentiles that believed in all parts of the world. Wherefore Jerome setteth them in this order also, Hieron. prolog. though the Latins, respecting the dignity of Peter, placed his Epistles first. Pareus. Pareus holdeth, that they should rather be put in another order, first, 1 Peter, and then james, because Peter wrote that Epistle first, and then james following Peter in the same, after both which Paul wrote to the Hebrews. Howsoever, this matter needeth no great dispute, seeing order in the placing of the Books of holy Scripture is not so precisely observed: yet in reason, seeing Saint james his Epistle is nominatim to the twelve Tribes, but Saint Peter is not so, and his second Epistle is to all Christians; if any preference be given to an Epistle in the placing thereof in respect of them to whom it is written, this of james should be first, and then those of Peter together, it being never used to separate the Epistles of one and the same Author, but to place them together. This Epistle is said to be of the Apostle james, and so it is entitled by Beza both in Greek and Latin, Euseb. Eccl. ●ist. lib. 3. cap. 25. Hieren Epist. 41. ad Paulin. Cypr. lib. ad Novat. Aug. Epist. 29. and both Eusebius and Jerome do testify, that this Epistle was counted Apostolical in their times. Cyprian also citeth it, as Apostolical, and Augustine and Concilium Milevitan, Can. 7. Pareus also subscribeth to this. Yet some think it was written by james, surnamed justus, or Oblias, that is, Mute, who according to Epiphanius, was called the Brother of our Lord, because he was the son of joseph by a former Wife, Epiphan. in Haeres. Antidicomarianorum. and he was one of the 70. sent forth by our Lord, being afterwards constituted Bishop of jerusalem. To this Luther subscribeth, Luther. and the Lutherans following him, who do not therefore hold it to be canonical Scripture. But for as much as it hath anciently been received as Canonical and Apostolical, not only 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 Apostolical manner, doth argue it to be written, not by a Bishop of any particular place, but by an Apostle, who was sent unto all, I hold it, without doubt, to be the Epistle of the Apostle james, and consequently Canonical, as the Epistles of other Apostles are. If it be demanded, which james wrote it, for there were two of that name, james the son of Zebedeus, and brother of john, and james the son of Alpheus, a Kinsman of our Lord, and therefore called his Brother also, as james 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, james the brother of john cannot be the Author of it, but james the son of Alpheus, otherwise called james the lesser: Act. 12. for the elder james was slain by Herod before the dispersion of the jews the second year of Claudius, Sucton. in Claud. cap. 25. who did afterwards cast the jews and Christians out of the City, and then in the time of their dispersion was this Epistle written unto them, as appeareth by the superscription thereof. Enseb. lib. 2 c. 22. Hieron. in Catal. If it be objected, that Eusebius and Jerome both do report, that it was anciently doubted of, whether it be Canonical or no: I answer, that they did only mention such a thing, but they did not doubt hereof themselves. If it be further objected, that he doth not call himself an Apostle, but the servant of jesus Christ, I answer, that Paul in some of his Epistles in ituleth himself likewise, the name of an Apostle being omitted; and neither john nor jude write themselves Apostles, but only Peter. Lastly, if it be objected, that here is something delivered contrary to that of Saint Paul, touching justification not by saith only but by works, and anointing with Oil is mentioned, which none of the other Apostles speaketh of: I answer, that I have already showed upon Rom. 3. that the seeming contrariety betwixt Saint Paul and Saint james is nothing, they being rightly understood; and touching the anointing with Oil, it shall be considered in the proper place. As for any thing else objected, it is not worth the naming, and therefore I come directly to the Epistle itself, wherein after a salutation, he comforteth them, as the present occasion of their distressed estate did require; and having called their troubles herein temptations, he taketh occasion to speak also of inward temptations tending unto evil, vers. 13. proving that they come not from God, one special reason of which is, that every good and perfect gift is from him, vers. 17. and to prove this, he doth instance in the great gift and grace of our regeneration, which is of God by his Word, vers. 18. and therefore inferreth a readiness to hear this Word, removing the ill effects that through men's own corruption follow of hearing, wrath and speaking in wrath, verse 19 etc. and setting down the right use and end of hearing, verse 22. etc. And lastly, to drive all men from speaking in wrath, he showeth the vanity of his religion that doth so, verse 26. and to persuade to love and pure affections in hearing, the contrary to which he had commanded to lay apart, verse 21. he commendeth charity, whereby our love is most declared, and of which it is said, Give alms of that ye have, Luk. 11.47. and all things shall be clean unto you: and purity from the inquinations of the world, to which a man is subject by overualuing the things thereof, verse 27. How the other Chapters of this Epistle do cohere, each one with the former and in itself, shall be showed, as we come to the expounding of them in order. CHAP. I. THe former words of this Chapter have little difficulty in them, and therefore I will run them over briefly. Vers. 1. Verse 1. The twelve Tribes unto which he writeth, said to be scattered abroad, or in dispersion, are the believers of every Tribe, now expelled from jerusalem by CLAUDIUS CESAR, as hath been already touched. But it is to be understood, that ten of the twelve Tribes were still in that banishment under Salmanasar King of Assyria: for we read not of the return of any, 2 Kings 17. but of the two Tribes and an half in the days of Exra and Nehemiah, or at any time since, and therefore it is likely that the Apostle had respect to that dispersion also, if happily his Epistle should come to any of their hands. Verse 2. he comforteth them in their troubles, first, by resolving them what these troubles are, viz. the trial of your faith, vers. 3. Secondly, by showing the effect of this trial, patience. Thirdly, the benefit of this patience, perfection, when a man being tried is found to have patience indeed. Fourthly, how we may be so wise, as for the good that is in trouble, being considered, to use such constant patience, verse 5. Ask wisdom of God. Fiftly, by showing what vain and inconstant things riches are, for which there is no cause but to joy, notwithstanding the loss of them, vers. 10, 11. Sixtly, by propounding the Crown of life, as the reward of troubles bein-borne patiently, vers. 12. Touching the first of these, temptations are the trial of our Faith, whether we will believe in God when he seems to neglect us or to be against us. Touching the second and third, Verse 3, 4. trying of a man worketh patience, if he hath faith, because than he quietly beareth the Cross laid upon him, which to do is Patience, and this patiented bearing with constancy is the next thing to be looked unto, which who so doth, never being weary, is a perfect wise man, and wanteth not the spiritual wisdom to see into the benefit of temptations. Vers. 5. And for the fourth, the words are plain and easy, there must be no wavering through unbelief in our seeking unto God, but we must firmly believe, that God is, and that he can supply all our wants: he that doubteth of this is a wavering minded man, who is unconstant in all his ways, 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 down the diversity of Expositions hereupon. JAMES Chapter I. Verse 9, 10. Let the brother of low degree rejoice in his exaltation. But the rich in his humiliation, because, as the flower of the grass, he passeth away. Tho. Aquin. in jac. Gorran. HEre is showed the manner of perfect patience, namely, when a poor dejected man glorieth not only inwardly and in himself, but outwardly in respect of others through the hope that he hath of future exaltation: for it is promised, that he which humbleth himself, shall be exalted. That which followeth of the rich man glorying in his humiliation is expounded by the Gloss, as spoken ironically, Let him rejoice in his humiliation and fall to come, for his pride, and love of worldly riches. Or else it may be understood of a voluntary humiliation in doing duty to the poor through humility. Oecum. in jac. The Apostle having showed who is fluctuating like the Sea in his prayers, now teacheth how a man may be stable and steady, viz. if being poor, that is, dejected in a sense of his own spiritual poverty, he persevereth in this his humiliation, which indeed will produce all good unto him. By the rich he meaneth the proud and supercilious, to whom he ascribeth humility, because whilst he exalteth himself, he is in a low and base estate; his meaning is, that he should be confounded herein, though he would not use the word, left he should seem too harsh. The Apostle doth not here, as some think, enter upon a new argument touching the rich and the poor, but repeateth in other words what he propounded before, vers. 2. about rejoicing in temptations, adding some new reasons, after that of faithful prayer brought in, as it were by a parenthesis. He that is under temptations is humbled by the Lord, and this the Lords humbling of him is joined with exaltation in his favour to be his son, and an inheritor of his heavenly kingdom, which none adversity can deprive him of. Let the poor therefore, that is, the dejected rejoice in this his spiritual exaltation by adoption and grace, as Paul did, Rom. 8.35. Pareus in Jac. Let the rich man, etc. I do not think 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 rejoice in his humiliation, he meaneth, that he should prepare himself and be ready to suffer for Christ, when he should be called thereunto, and herein seek matter of true joy, that in mind he was humbled to bear Christ's cross, and to follow him, whensoever 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 moved to this humiliation, he showeth their fleeting estate and condition, even like the flower of the field. The poor here is the poor in spirit, whose exaltation is, that his is the kingdom of heaven, Math. 5. The rich made low, is he that suffereth the loss of his goods, being made herein like unto Christ, who being of heavenly glory became poor, and abased himself; and his followers we are when we show patience in the loss of worldly wealth, à terrenis depressio est ad Deum exaltatio, ita ad divitias exaltatio est à Deo depressio. Pugnant ex opposito Coelum, terra, paupertas, divitiae: aeterna, caduca: Deus, mundus: exaltatio ad mandum, exaltatio ad Deum: depressio à mundo, depressio à Deo. rejoicing in this conformity unto 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, heaven and earth, poverty and riches, eternal and fading, God and the world, exaltation to God, exaltation to the world, depression from the world, depression from God; if thou lovest the earth, thou losest heaven; if riches, the poverty of Christ; if fading things, eternal; if exaltation to the world, exaltation to God. * Mayer. 1 Cor. 4.17. Though the Expositors alleged differ in words, yet the sense rendered by them all is almost one and the same. By the poor I understand with Pareus and Piscator, a man under affliction, according to that which was spoken before, vers. 2. he is bidden to rejoice in his exaltation, that is, the glory to come: for the momentany afflictions of this life do work unto us a surpassing weight of glory. The rich must joy in his humiliation, that is, according to Piscator, if he hath an humble mind in the midst of his riches, whereby he maketh himself equal to the poor. For, contrary to the manner of the world, he ascribeth exaltation to the poor, and humiliation to the rich, who hath good cause yet to humble himself by reason of the vanity of his riches, being like unto the flower of the field. That of Oecumen. followed by Faber, applying it to the poor in spirit, doth not agree so well here, because poor is opposed to rich, which is meant of worldly riches, and therefore the poor here is one poor and brought low in the world. This would be noted, Note. that we may not be carried on according to the manner of the world; to be overwhelmed with sorrow in time of adversity, and never to be so merry as when worldly wealth floweth in, as though happiness consisted in these things. For this is a mere delusion. The only true and solid joy is in the future exaltation in heaven, the way unto which is by poeurty and crosses in this world, and in an humble mind here in the midst 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 evil, & he tempteth no man. 14 But every one is tempted, being drawn away by his own concupiscence, and enticed. 15. Then lust having conceived bringeth forth sin, but sin perfected breedeth death. Tho. Aqui. in jacob. Gorran. Having spoken hitherto of external temptations, now he speaketh of internal, that is, evil cogitations suggested to the mind, whereby a man is enticed and drawn to evil, these come not from God, but from our spiritual 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 understood that there is a twofold temptation, the one of trial, 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 Devil tempteth thus, that he may deceive us, the flesh that it may allure us, and the world that it may draw us away. Concupiscence within a man as original 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 evil, for by these two words are set forth the two terms, the term from which, and the term unto which; the right way from which, and the wrong way unto which; Aug. Peccatum est, spreto incommutabili bono, commutabili bono adhaerere. or the immutable good from which, and the mutable good unto which. Ob. The devil tempteth sometimes, and therefore not concupiscence only. Sol. Although the devil tempteth, yet he can do nothing if concupiscence were not, even as wood is not kindled by blowing, unless there be fire. Concupiscence when it hath conceived bringeth forth sin, etc.] The degrees of temptation are here noted out; first, there is delight alluring; secondly, consent conceiving; thirdly, work performing; fourthly, custom perfecting. Lust conceiveth by the devil, 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 sin, that is, into act, Psal. 7. It is perfected by custom, and then death cometh, that is, it becometh guilty of eternal damnation, Rom. 6. for the wages of sin is death. But why is death assigned only to custom? doth not sin delighted in, or consented unto, and acted, bring forth death also? Answ. Yes doubtless, but it is most properly said thus of custom in sin, because in such there appear no signs of life, & there is little hope of his return, but in such as sometime fall into sin there are signs of life, though more in the consenter, vers. 17. fewer in the actor of sin. Every best gift, and every perfect gift. This is added further, to prove that no evil temptation is from God, because good only cometh from him; which he showeth, first from the copiousness of his gifts; secondly, from his immutable goodness; thirdly, from his liberality towards us, in begetting us; fourthly, from their own judgement. Touching the degrees here set forth, the good are temporal gifts, the better natural, the best gracious. The best gift of grace, and the perfect gift of glory. The first is called a thing given, because it is in the way; the other a gift without end in our Country. The father of lights, that is, the author of all graces, which are the lights of the souls. Occum. in jac. By temptation here understand that which ariseth from a man's own sins and intemperance, whereby trouble is brought upon him, and fluctuation of the mind; now when trouble is brought thus upon a man, it is not a temptation from God, but from his own 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 have seen, follow Tho. Aquinas, understanding here that inward temptation that is to evil, of which it seemed good to the Apostle to speak, because he had commended temptations before. For of outward temptations of trouble coming upon a man by his own default it cannot be meant, as Oecum. would have it, because it is temptation to evil, of which it is spoken here, as is expressed, when it is added, God is not tempted of evil, and the sequel 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 untemptible of evil, Pareus. the Latins read it intentator malorum. Pareus & some others, take it both actively and passively, but because the active immediately followeth, He tempteth no man, I think that it is to be understood passively only. The meaning is, that our malice cannot stir up evil in him, neither doth he tempt any man to evil; 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 divine Majesty neither is himself troubled, nor bringeth troubles upon others. Ob. He hardened Pharaohs heart, & whom he will he hardeneth; and he moved David to number the people. Sol. With Pareus I say, that God doth not by tempting make any man evil, but upon such as are already evil he sendeth the judgement of being hardened to the doing of more evil, that he may in the end receive the greater damnation. Read more touching this point upon Rom. 9 and August. de bone perseverantiae & Epist. 146. ad Consentium. 2 If it be demanded what concupiscence is, and whether it be not a sin, because he seemeth here to make it but the cause of sin, and how temptation is ascribed only to concupiscence, when as the devil also tempteth, and so doth the world too? I answer to the first, that concupiscence is generally agreed upon to be that original inclination unto evil, which we draw from the loins of our first Parents. To the second, that (S. Paul himself being the teacher) it is sin, Rom. 7. and such a sin as is condemned in the tenth Commandment, though Popish Writers mince it, and say that it is not truly and properly sin, but the cause of sin, and by the Apostle Paul called sin therefore figuratively and improperly. But I have 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 sin always, other tempters work but by our lust. The devil could not have prevailed against Eve, had she not been drawn by her own desire, and stirred up, when she looked upon the forbidden fruit. Faber addeth, Faber. that the Apostle speaketh of men void of all grace, and living only by sense, like the brute beast, whom to carry away to sin lust alone is sufficient, for so much as the soul lieth dead as it were in such, and so they are carried any whither by sense, even as a dead Mariner in a ship tossed by the waves of the Sea. 3 If it be demanded in what manner lust worketh unto sin, and whether death be not due till sin is perfected by custom, because he saith, sin being perfected bringeth forth death. I answer that it worketh by a false persuasion and delight, as the fish is drawn by the bait, and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken from a bait is used, he is drawn away from good by thinking it not good, and having in him a kind of averseness therefrom, and alured to evil through the sweet and good apprehended to be therein. Touching death, Tho. Aquin. the issue of sin being perfected, Tho. Aquinas hath answered it well already, that sin perfected is said to bring forth death, because there is not that likelihood of being converted and turned from sin in such as are grown to a custom of sinning, as in these that have sometime sinned only: jer. 13.23. yea the Prophet speaketh of it as impossible, Can a Blackmore put away his blackness, or a Leopard his spots? so they that have accustomed to do evil cannot learn to do well. Pareus. Pareus saith, that it is said so because that even in the judgement of men sin coming into act deserveth 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 sin, and that the first motions unto sin are not sin, and that motions unto sin with some consent are not mortal sins, that is, worthy of death, but venial. But that lust is sin is plain; first, because the Law saith, Thou shalt not lust: secondly, because S. Paul calleth it sin, Rom. 7.12. thirdly, because it is the cause of sin, and by the Law of God, not only sin, but the cause and the degrees of it are forbidden. Secondly, that the first motions are sin is plain also, because they draw a man from good, and entice him to evil, and so are the material and efficient cause of sin, and censured therefore by Saint Paul, as sin, Rom. 7.8, 17. And therefore thirdly, much more motions with some consent are sin, and worthy of death, seeing this is the wages of every sin, yea, Rom. 5.13. even of the mother of sin, Lust, before that it breaketh forth into act. 4 If it be demanded, what is meant by every good gift, and by every perfect gift? It is to be understood, that there are two different words used to express these gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Latin translation, datum & donum, and for good there it is read every best gift, which also pleaseth Beza best. I do not find any distinction to be made amongst Expositors betwixt these two, but only in Thomas Aquinas, Beza, Piscat. Tho Aquin. Gorran. Faber. which hath been already set down. Most hold, that spiritual 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 evil is suggested to the mind by God. For he that is the Author of all good and grace unto us, cannot be the Author of evil also. Pareus. Pareus understandeth all other good things of this life also, and so the infinite goodness of God is yet more set forth. The gifts of grace, according to some, are said to be perfect, because they tend to the perfecting of the new man; but I think rather, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show God's unchangeableness in his gifts, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show that his gifts are altogether good for us, and not evil or hurtful any way, as the gifts of men are. The Father of Lights. God is said to be Light, Faber. and so is the Son, and so is the holy Ghost, and according to this we confess him in the Church to be Light of Light, and here the Father of Lights; not because he 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 faithful. 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 convers. 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 Civit. dei. with reference to the Sun, Moon, and Stars, by the influence whereof the earth is made fruitful. 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 Sun, when it returneth from tropic to tropic, but it is not so with God, who is a never-failing light, and in whom is no darkness: for in alluding to the Sun moving between the Tropics, no doubt but the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this serveth to answer an objection, But God may vary, though now all good cometh 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 objected, as wherein God is said to repent, and not to do what he had threatened. It is answered, that herein change is attributed unto him per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in regard of the event; and in threatening, and not doing accordingly, he changed not, because his threatenings are always conditional. If it be said further, that he altered the service sometime constituted by him in the time of Moses: Ans. It was constituted but till the coming of the Messiah, as is plain, Dan. 9.24. Note that God is not the author of evil to any man, Note. but he is unto himself the author thereof. God is all good and only good, and therefore it standeth not with his goodness to suggest evil unto any man. He indeed made man with all his powers and faculties, who is now evil, but by his creation he was good: Eccl. 7.29. For God made man righteous, but he hath sought unto himself many inventions. Nothing is more obvious amongst men, than to impute their sinful and wicked disposition unto God; the Manichees attributed it to the evil matter of which they were made; Hom. Odies lib. 1. and Homer bringeth in jupiter complaining of the malice of old being in man's nature; but this is a blasphemous assertion, and to be abhorred amongst Christians. Note again, Note. that man is drawn to sin by being deceived, like the silly fish or bird, he thinketh that profitable or pleasing, which indeed is not so. Wherefore every one must labour to be wise, that he may judge of things aright, & this very consideration should pull us back from sin, that the thing which we are running to is not that which it seemeth to be. In the green grass of sin, where we think to sleep sweetly for a time, and then to rise again, there lieth lurking a fell venomous Serpent that will sting us to death; under the Sugar of sin there is deadly poison. Note again to our comfort, Note. that there is no enemy that can prevail to hurt us by temptation without, if we by our own lust be not hurtful to ourselves within. And the deadly hurt of sin cometh in first by ill motions conceived and delighted in in the mind, so that give way to these, and sin will follow, and death after sin. It is in vain to hatch the Cockatrice egg, and then to say, I will keep it from hurting me; if thou wouldst not be hurt by sin, do not hatch and conceive it by evil thoughts and imaginations, Mark. 7.21. Lastly note, that God, Note. as he is not Author of evil to any man, so he is the Author of all good to every 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 enlightened by him, that their light being derived from his and so the same with it, though by infinite degrees more imperfect, is immutable and never fading till it bringeth them to everlasting light. joh 4. He that drinketh of this water shall never thirst again, but it shall be a river of water flowing out of his belly to everlasting life. CHAP. 1. VERS. 18. Of his own will begat he us by the Word of truth, that we might be a certain first fruits of his creatures. 19 Wherefore (my beloved brethren) let every one be swift to hear, etc. Lest any man should think that the good which cometh from God unto us is for our merits, this is added, Tho. Aquin. i●. jacob. Of his own will begat he us by the Word of truth: so Titus 2. for the Word is as the seed, Mat. 13. That we should be the beginning of the creatures; that is, in the recreation or regeneration, as it is said of Behemoth in job, that he was the beginning of the creatures, job 40. viz. of Creation. We that are regenerate, are the beginning of the creation of all things again in glory, for hereafter the whole creation shall be restored to the glorious liberty of the sons of God. Or we are said to be the beginning of the creatures, Rom. 8. in respect of the principality over the creatures; restored in the regenerate, which was lost by Adam in his fall. But ye know, my beloved brethren. This is the conclusion of all, they of their own knowledge knew God to be the Author of all good. But let every man be swift to hear, that is, that he may know how to carry himself in temptations outward or inward, whereof it hath been spoken hitherto, let him with all readiness attend to the Word of God, whereby he is begotten unto God, and not only hear it, but do it, as it followeth. Slow to speak, slow to wrath. Here he removeth the impediments; first the outward: in Pythagoras his School, silence was enjoined for five year; so he that will hear profitably must hear in silence; Cato. Jmpedit ira animum ne possit cernere verum. then the inward, as Cato saith, anger hindereth the mind that it cannot see the truth. Anger here may be taken both for zeal, for a man must not hastily through zeal be moved, but maturely and upon due consideration: and for a desire of revenge, unto which a man must be slow, that is, no way prone. The anger of man doth not work the righteousness of God: More is understood here than is spoken, for he that is angry with his brother unadvisedly, Mat. 5.22. is culpable of judgement. And he pitcheth particularly upon righteousness, because in anger there is a pretence of righteousness; or else in general it is meant of righteousness, to breed which in us the word is preached amongst us, vers. 26. If any man seemeth to be religious, not refraining his tongue, but deceiving his heart, etc. Having hitherto pressed to do the Word which we hear, he returneth now again to the tongue; by the intemperate speech whereof, our faith and good works, to which we are provoked by hearing, are hindered, that they cannot come to perfection, and therefore he impugneth the licentiousness of the tongue again. The word religious is taken from religatio, a binding again to God by receiving his Instructions, from whom he was before divided: or a binding again together to hold good instructions, as a vessel is bound together by hoops that it may hold wine that was lose before. Not refraining his tongue, that is, by discreet taciturnity; for the tongue being set in a watery place hath most need of binding: but deceiving his own heart, whilst he thinketh that he shall not be punished for his licentious tongue, or else whilst his heart and tongue are divided, he thinking one thing and speaking another. Such religion is vain and unprofitable. The pure religion and undefiled, Pure by the intention of the heart, undefiled by the execution of the work; or pure internally in a man's self, undefiled externally in regard of others: before God and the Father, that is, the Son and the Father: to visit the fatherless, etc. that is, to be charitable to the poor, one particular being put for the general; and to keep a man's self unspotted of the world, that is, by not loving the world, for the world is called, Mundus pure quasi non mundus, not pure but defiling those that love it. That which Thom. Aquin. according to the vulgar Latin, Mayer. readeth, initium quoddam creaturarum, is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first fruits, which were most holy, and the chief part for estimation of the crop; this is rendered by other words in 1 Pet. 1.3. He hath begotten us of his great mercy, to a lively hope and inheritance incorruptible, etc. v. 9 that which he readeth, according to the vulgar Latin, but y●● know, is not in the Greek at all, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore. This Text and the words following to the end of this Chapter, are now easy to be understood by the exposition already set down. Touching the cohering of the first words with that which went before, here is an instance how the greatest good cometh from God unto us, for he of his own will begat us again by the word, putting life of grace into us, and not necessarily, but of his own will, to extol his grace the more. Touching these words, that we might be a certain first fruits of his creatures, the first exposition of Thom. Aquinas, applying it to the renovation of the creatures to come, may well agree unto it: yet some by the creatures understanding rather, Pareus. the rest of the jews and Gentiles not yet converted, expound the first fruits of his creatures thus: By begetting us he hath taken us as his own peculiar people from amongst others yet left in their unbelief, even as the first fruits were that little quantity of corn which being taken from out of the whole crop, were thenceforth accounted more holy than the rest. For so the Greeks' expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faber. Some expound it, the first fruits of the spiritual 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 serve notably to stir up to newness of life, and this I assent to as most genuine. Touching the coherence of the next words, Vers. 19 Pareus. Faber. Piscator. wherefore let every man be swift to hear, etc. it is plain, and therefore agreed upon by almost all, seeing that by the word God doth beget us, let every man be ready to hear this good word. If by the word, whereby we are begotten, the Son of God were meant, as Oecumen. expoundeth it, this inference would not come in so fitly: if with Thom. Aquinas you refer these words to the temptations before spoken of, the coherence will be further fetched, but yet good: but I subscribe to the other rather. Touching the words added, Slow to speak, slow to wrath, here is both silence enjoined in hearing the word of God, that being sown in the heart in silence and meekness, it may take rooting in us, and also refraining from the office of teaching others, till that we be throughly taught ourselves, and are plainly by the Spirit of God stirred up to this office. And because nothing doth make a man so unfit to speak in God's cause, as anger and the distemper of the mind by heat, he that teacheth must refrain from anger and use patience, for the anger of man doth not work the righteousness of God, that is, the righteousness of this new and spiritual life. Faber. Thus some. And this is in effect the same with that of Thom. Aquinas, but more full. Oecumen. Some expound swiftness to hear, of hearing to do, Pareus. Oecumen. but this is brought in afterwards, vers. 22. And some apply slowness to speak, to speaking of any thing which a man heareth taught, before that he doth well understand it, for thus he may soon fall into error and draw in others with him also; and slowness to wrath, to a man's being angry with such as do not in every point consent with him, or being angry at such reprehensions as whereby he is justly taxed. For the anger of man doth not work the righteousness of God; that is, saith the same Author, doth not persuade or move men so, as that thereby they are won unto God, or else it is sin, for all unadvised anger is such. And all this indeed is most genuine also. Touching the words following, vers. 21. etc. of receiving the word with meekness, here is further expressed, what was meant by slow to speak: when a man in silence and meekness of spirit heareth the Word of God, and not only taking heed of anger, but of all filthiness also, applieth himself unto the hearing of the Word: the like unto 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 observing thereof. Now if any man thinketh himself to be such, & refraineth not his tongue from speaking against his Neighbour, his Religion is vain, for the Law not only toeth the tongue from speaking against a man's Neigbbour, but commandeth mercy to be showed even to an enemy in his necessity; if thine enemy's beast be fallen under his burden, thou shalt help to lift him up again. Deceiving his own heart, that is, his conscience, whilst he thinketh himself religious & is not. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, cometh 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 Latin translation, which Th. followeth, is religio, and the word is usually in English rendered Religion; whereupon the annotation before going is not impertinent. Now the unruly tongue is one principal thing to discover an heart void of true Religion, because out of the abundance of the heart the mouth speaketh, and men are apt to think it the lightest offence to lash out with the tongue, and therefore the Apostle maketh this in special a note of vain religion, having all reference to what was said before, vers. 19 But deceiving his own heart, that is, as Thomas Aquinas hath already taught, by thinking that this shall be passed over without being counted any such great fault. Touching the duty of mercy here opposed unto the licentiousness of the tongue, whereunto is joined, to keep a man's self unspotted of the world, I assent unto Oecumenius, that true Religion is not only not in tongue to be grievous unto others, but to be helpful indeed to them in distress; and because when the distressed are commended to our charity, in the Word of God, they are set forth under the name of widows and fatherless, these are mentioned here, all charity in general being meant. By the world some understand the flesh, Faber. Stap. Pareus. to keep a man's self unspotted 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 prefer that of Thomas Aquinas touching the love of the world, wherewith he that is spotted knoweth none other excellency but in riches and honours here, and therefore behaveth himself accordingly, showing all respect to the worldly great ones, and neglecting the best Christians who are poor: against which something followeth immediately, chap. 2. Now it is said to be undefiled before God, God being here opposed unto man, that is, not in the account of man, who may be deceived, but of God, whom none can deceive. Whereas no mention is made of faith in jesus Christ, it is to be understood, that he speaketh according to the necessity of those to whom he wrote, who in all likelihood did bear themselves altogether upon faith, not regarding to show forth the power of Religion in the works of mercy and holiness, as appeareth also further in the next Chapter; which, to put us out of doubt herein, is also begun with a mention of the Faith of our Lord jesus Christ. Note, Note. that the very remembrance of our Christian calling should stir us up mightily unto holiness, seeing we are of Gods own good will graciously made a certain first fruits unto God, that is, consecrated and set apart from others that be not Christians, unto him. To pollute ourselves now therefore will be taken far more heinously, even as if a common person should have laid violent hands upon Gods first fruits or offerings. For this was horribly punished even in the Priest's sons, 1 Sam. 2. Note again, Note. that the Doctrines of Christianity, together with the grounds whereupon they are sound founded, are not so easily and soon apprehended, as that a man may by and by broach unto others what he heareth or readeth, and with eagerness pursue such new undigested tenants: but great deliberation is herein to be used. Be swift to hear, slow to speak, slow to wrath. Note again, Note. that it is most necessary for a Teacher to be Master of his passions, and to use meekness in instructing others, as also he is exhorted, 2 Tim. 2.24. because the anger of man doth not work the righteousness of God. He that is hasty and passionate shall not be able to teach others with profit: for they will rather take that which cometh from him, as proceeding of spleen and hatred than of love, and so it shall fall to the ground without any good effect of turning them to righteousness, which God is wont to work by the due and right teaching of his Word. Note also from the Doctrine about the true and vain Religion, Note. that how little soever men make account of unadvised speeches in their anger, yet they do indeed overturn all their Religion; hereby alone, if there were nothing else, it becometh vain and unprofitable unto them: see Mat. 5.22, etc. Note again, that works of mercy are so necessary, Note. that without them no man can prove his Religion to be true and good: this is the pure Religion before God, howsoever one void of works may seem so before men. That only is a lively faith that is accompanied with works. Note lastly, that the world is a defiling thing, Note. a man cannot esteem of and love the riches and honours thereof, but there will be some aspersion upon him hereby, 1 joh. 2.15. The truly pure religious man is he that is mortified to the world, Gal. 6.14. and the world unto him. CHAP. II. Having (Chapter 1. Verse 27.) spoken of the offices of love and kindnesses in visiting the fatherless and widows, and of keeping a man's self unspotted of the world (which is by an over-esteeme of worldly things, drawing the heart through covetousness after them, whereby all such love and kindness is extinct, and it cometh to pass that after the manner of the world, the rich only in this world are had in honour) he now cometh more fully to explain himself, what he meant by such as are spotted of the world, and to show some reason of being rather kind and loving to the poor, intermixing some rebukes for being harsh towards them. The covetous worldling is spotted of the world, who hath the faith of jesus 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, etc. First, Reason 1 from the consideration of the excellent condition of the poor, verse 5. Secondly, Reason 2 from the ill deserts of the rich, verse 6, 7. Thirdly, Reason 3 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 proveth, verse 10, 11. and then concludeth from this argument taken from the Law, the judgement of which cannot be escaped by those that are so void of mercy, and are lead only by worldly respects, from which yet the merciful are free, verse 12, 13. The rest of the Chapter is spent in reproving and confuting those that bear themselves upon faith, not regarding to do works of mercy, wherein he doth resume that which he began this Chapter withal, Have not the faith of our Lord jesus, etc. and the last of the first chapter, to visit the fatherless, etc. And so here is a new argument, to prove that it cannot be pure Religion and acceptable to God, that is void of the works of mercy. So that this whole Chapter consisteth of two parts: a Dehortation with an explanation and arguments added to move the more effectually, verse 1, etc. and a reprehension with arguments to convince the vanity of that Religion which is barren of charitable deeds, verse 14, etc. the particular Analysing of which is most easy. JAMES Chapter 2. Verse 1, 2. Have not the faith of our Lord jesus Christ, the Lord of glory, with respect of persons. Verse 2. For if there come into your Synagogue a man with a gold ring, etc. Verse 3. And ye have respect to him that weareth the gay clothing, etc. THe main doubt of this place is, Mayer. whether it be unlawful to have any respect of persons by giving more reverence to one than to another in regard of his wealth or outward dignity, because this seemeth to make against all such respect, as being partial and unreasonable. Tho. Aquin. August. Greg. Glosordin. Thomas Aquinas handleth this question, and cleareth it by the ordinary gloss; and Austin and Gregory, for both they and all sound Expositors speak to the same effect, and that is, simply to give 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 bear, is not a sin, but may and aught to be done: for it is commanded, Honour father and mother, Ephes. 6.1. 1 Pet. 2.17. Rom. 13. Honour the King, and Give honour to whom honour belongeth; and servants are commanded to reverence their Masters, and the younger to rise up before the gray-headed. A great rich man is in the office of a great Steward, wherein he may do good to many, and therefore in civility may be reverenced by the poor, and by all men may so be preferred as his place is. But if out of an interior estimation of such a man in the heart, thinking him to be better, because he is richer, and the poor more vile and worse, because they are outwardly more base; if in this mind, he with the gold Ring and the gay clothes be honoured, and he that goeth in poor clothing be debased, this is a sinful accepting of persons, and such as ought not to be amongst Christians. Muckish earthworms indeed, that know not wherein true worth standeth, are wont to measure their esteem 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 mind only virtuous men, and thinketh the vicious most base, though in civility, as he is bound, he giveth outward reverence to him as his place doth require. Again, to reverence the rich that are vicious for their riches, and to show all contempt toward the virtuous poor, is a great sin, because by those that do so, riches are preferred before virtue, which is plain injustice, Hieron. Dives impius gerit imaginem mundi, pauper pius imaginem Christi. sith virtue 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 virtuous poor man, the Image of Christ. And both these faults in reverencing the rich may easily be gathered from the words. For to signify that he meaneth the inward esteem of the mind, he saith, verse 3. ye have respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that weareth gay clothing, and say unto him, etc. not simply say unto him, Come sit here, but out of a mind esteeming better of him for his wealth. And for the other, namely preferring riches before virtue; it is plain, that he taxeth this, verse 5, 6, 7. There is a natural order, as Pareus observeth, Pareus. whereby in nature some men are reverenced above others, as Parents by their children, the aged by the young; and a civil order, whereby Superiors in place and dignity, as Kings, Magistrates, etc. are reverenced, all which is according to godliness. 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 mind to account him better, and therefore to do so is sin; and to respect persons in judgement, by being moved for some outward thing in the person to give a wrong judgement, without looking to the equity of the cause, which should alone bear sway, is a sinful respect also, Levit. 19.15. Prou. 6.35. Having thus resolved the main doubt, I come now to consider the words and the doubts herein. Have not the faith of our Lord jesus in respect of persons: Verse 1. Tho. Aquin. that is, according to some, think not that the Lord jesus doth glory in the acception of persons, Glos. Ordin. or that the faith of Christ is to be distinguished, as though the rich only were faithful and not the poor, or as the word persona soundeth, quasi per se una, do not reverence him alone as a God, as though he were so singular, as there were none but he. Pareus. But some expound it, do not think that Faith can stand with the acception of persons, because this is a sin; and some, have not Faith in Christ with some confidence and hope to receive benefit from men, for the true Faith is to rest and rely upon Christ only. Of all these, I prefer 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 dignify 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 pomp and bravery, esteeming one the more because he hath this, and another the less 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 vilify and disgrace it, which indeed alone is most excellent, and maketh the true believer to excel all others, though outwardly he be most poor and mean. If there come into your Synagogue, for so it is in the Greek, Vers. 2. the place of their meetings to the public worship and service of God being hereby set forth: for even hither, not only 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 fawn upon them, and to the scandal of their Religion, in their sight to use poor Christians most basely, and therefore he doth so sharply reprove them here. Are ye not partial in yourselves, Vers. 4. and become judges of evil thoughts? that is, according to some that read it, Tho. Aquin. Gorran. Do ye not judge in yourselves? Is not this your own corrupt judgement, and so a judgement proceeding from evil cogitations, and not of God? Others read it passinely, Are ye not judged? Oecumen. Pareus. that is, are ye not convict in your own consciences, as guilty of evil and unjust imaginations? and this I prefer, because as Beza confesseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a passive Aorist, and is no where taken actively. If ye fulfil the royal Law, Vers. 8. Thou shalt love thy neighbour as thyself. Tho. Aquin. Gorran. Faber. Some understand the Evangelicall Law set forth, Mat. 22.37. which is called royal, because taught by Christ our Lord and King: it maketh us a royal Priesthood, and is most excellent, and [as thyself] that is, freely, and not for any hope of remuneration, rejoicing in his good as in thine own. Some take it as an answer to something which they might allege in their own defence, Pareus. Oecumen. but though thou dost herein blame us, yet we keep the Law. Answ. Admit ye do, yet this one matter of respecting persons will condemn you, because he is a transgressor of the Law that faileth in one point: and by the royal Law they understand the Decalogue given by God the King of all. Some, to keep the royal Law, Faber. say, is to have a true faith that worketh by love, 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 sin against the Law, is to be a transgressor of the Law, because all the Lawstandeth in this one thing, viz. love, and so he is judged as doing nothing, according to the Law, that wanteth love: thus also Beda and Augustine. Touching the royal Law here spoken of, Beda. August. it is clearly the Decalogue given, Exod. 20. thus abbreviated, Deut. 6.5. for proceeding to speak further hereof, he instanceth the command against murder and adultery, it is royal, because from the King of Kings. Touching the coherence, that of Pareus is not amiss, that he doth meet with them in a confidence which they might haply have yet, that notwithstanding their respecting of persons, they kept the Law. For this is against the Law of love, Leu. 19.15. if a man loveth his neighbour as himself, he putteth not any such difference, but in his inward esteem every one is unto him as himself, in whom there is no difference. And as for the aggravating of this sin, as a transgression of the whole Law, I assent unto Austin and Beda. As they which shall be judged by the Law of liberty. Vers. 12. Some understand the same Law of the Decalogue, holding, that it is called a Law of liberty, Pareu. Faber. because it hath liberty over all to condemn them: but this is forced. Most therefore understand better the Law of faith, because when we come to believe we are set free from the censure of the Law, joh. 8.32. Rom. 8.1. and so the meaning is, say and do so in your carriage towards other, as they that when the time of judgement cometh, shall be dealt withal in love and mercy; going therefore according to the rule of mercy in your dealing with the poor Christian, not despising him, but rather comforting and relieving him, which indeed is the chief thing aimed at in all this Discourse, that about preferring rich men, being brought in but by the way, do aggravate the sin of neglecting the poor the more. Here followeth the reason of all; Verse 13. There shall be judgement without mercy to him that showeth not mercy, and mercy rejoiceth against judgement. The first part of the sentence is plain; touching the second, Mercy rejoiceth against judgement, that is, the merciful man shall securely and with joy appear before the Lord at the Day of judgement; for so much as when the unmerciful shall be adjudged to hell fire, he shall be received into the Kingdom of Heaven, 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 poor man thus qualified, not the other, is the heir of the Kingdom of Heaven. Note again, that to live in any one sin, Note. doth frustrate all that is done well: for he that faileth in one point is guilty of transgressing the Law. Note thirdly, that love is so necessary, Note. as that nothing done without it is acceptable, and therefore those sins which are contrary to the love of our neighbour, are chief to be avoided. Lastly note, Note. in what a secure and comfortable estate the faithful merciful man is; he shall be without terror when the most terrible time of the last judgement cometh, neither can any think of that time but with horror and fear, except he be merciful to the poor and needy. CHAP. 2. VERS. 14. What profiteth is (my brethren) if one saith, that he hath faith, but hath not works, can that faith save him, etc. From hence to the end of the Chapter, Mayer. there is only one point handled against those, that bearing themselves upon their faith, neglected the works of mercy; to persuade unto which, Saint james hath here undertaken. The main question here, is what he meaneth, when he denyeth that a man is justified by faith only, and affirmeth justification by works. Because Saint Paul speaking of justification 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 be so contrary, Oecumen. in jac. 2. and yet that Abraham is brought for example by them both, saith, the word Faith is taken two ways: first, for a simple consent unto the thing preached that it is true. Secondly, for a consent joined with the assecution thereof out of an affection, and with obedience: of the first of these james affirmeth, that a man is not justified hereby. But Paul speaking of the other, ascribeth justification unto it. The word Works is also to be understood two ways, for there are works before Baptism, and works after: he that dieth immediately after Baptism, dieth justified by his Faith without works, because he had no time to do any; but he that liveth and hath time to do, is not justified without good works: which is to be understood, not as though good works had a part in the act of our justification, but because they cannot but necessarily follow as fruits and effects in whomsoever there is a saving and justifying Faith. Touching Abraham, whom Paul saith, was justified by Faith, but james by works; both are truly said of him, and do indeed agree in one. He believed that he should be the Father of many Nations, he believed God's promise touching his seed, and this was counted unto him for righteousness: and when he came to the work here spoken of, viz. the offering of his son, he did not fall from this Faith, for he believed that God was able to raise him from the dead again. All the Ancients generally, as Oecumenius intimateth, speak to the same effect about justification by Faith without works, viz. when there is no time after a man's conversion to the Faith to do works, he being prevented by death, as I have also partly showed in speaking upon Rom. 3.28. How Popish Writers understand it, I have also there declared. In short therefore, to resolve this place, Oecumenius hath rightly showed, that one Faith is spoken of here, and another there; and that indeed the work of Abraham in offering his son, wherein it is instanced here, is the same with his Faith spoken of there; his work is his working Faith, or Faith made evident by his work, by a Synecdoche, or a Metonymy of the effect, as Pareus resolveth it. Pareus in jac. That by work a working Faith is understood, is plain from the words following. Vers. 21. Thou seest that faith wrought together, etc. Vers. 22. The Scripture saith, That Abraham believed God, this believing being attributed to his work of offering up his son, v. 24. after Abraham's believing mentioned before, he concludeth, ye see then that a man is justified by Works, making Faith and Work all one. And this is in a manner all one with the common solution; Faith without Works truly justifieth before God, that is, maketh a sinner just by the imputed righteousness of Christ jesus: but Works make a man's Faith evident and conspicuous to the world; it being hereby proved, that a man is a true believer, and so accepted for just and righteous before God. Ob. Hypocrites have good works, and therefore it seemeth, Object. that good works are no certain evidence of Faith, and consequently on one justified. Sol. Their works are not truly good, Sol. for such are the proper effects of Faith, but because they are the same which the faithful do, and it is hidden from man oftentimes who is an Hypocrite; if we shall judge one to be faithful, because he doth good works, we may be deceived. Yet good works do manifest the truly faithful, because such a one is not without good works, though he that hath good works in our thinking is not always faithful; but God seethe accuratly of what sort every man's work is. He that desireth to read more about justification by Faith and Works, may have recourse to Rom. 3.28. Touching the particular passages here, verse 18. Vers. 18. But some man may say, thou hast faith and I have works, show we thy faith by thy works, etc. Here such as trust to bare Faith are confuted by the bringing in of two speaking together, the one seeming to himself to be faithful, the other manifested to be such by his works. But, that is, but I will oppose thee by this prosopopeia; Admit that a man truly faithful challengeth thee thus; Thou sayest that thou hast Faith, but how dost thou prove it, having no works? I can prove my Faith by my works: here the conscience of him that wanteth works must needs be convinced. Thou believest that there is one God, Verse 19 thou dost well; the Devils believe also and tremble. To believe this, though it be an Article of our Faith, and likewise to believe and hold aright the other Articles, doth not make one a true believer, though to believe this be to do well, because here is not all required to a saving Faith, Faith what. which is to believe to the having of the affection moved to all due obedience unto him, in whom it is believed for love, 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 Devils, that is, Faith inclining the heart to obey the Law of God, the substance whereof standeth in love. Pareus, and others of our Writers generally teach, that a saving Faith is to believe, with application to a man's own soul in particular. This, I confess, is true, if we speak of that Faith which is grown to more perfection, job 19.25. such as was in job, saying, I know that my Redeemer liveth, Gal. 2.20. etc. and in Paul, saying, I live by the Faith of the Son of God who hath died for me. But the Faith necessary to salvation commended unto us in the holy Scriptures, is a believing with love and affection joined hereunto. Such was the Faith of the Samaritans said to be, joh. 4.42. Such a Faith Philip told the Eunuch if he had, he might be baptised, Act. 8.37. and such was Abraham's Faith, Rom. 4.21. And this is such a Faith as none but the Elect can have, the Devil cannot have it, for he believeth with an aversation; the wicked cannot have it, for there is the like averseness in them also, or at the least a deadness of affection, for their Faith worketh not by love, of which they are void. Here is also a certainty without wand'ring or doubring, which is set forth as a property of true Faith: for it is without all doubting assented to, jam. 1.5. that jesus is the Saviour of the world, and that whosoever rightly believeth on him shall have everlasting life. But as for certainty of a man's own particular estate in grace, I suppose that is not so of the Esse of Faith, as the he should be said to have no Faith who is not able for the present to apply God's promises without doubting unto himself: for then woeful were the case of many true Christians, who in time of temptation find many fears and perplexities in themselves: in so much that they are ready to say with David, they are cast out of God's presence; though afterward they see their weakness, and recover their hold again. Besides this, particular assurance is a thing that is to increase daily as men grow up in Christ: and therefore no marvel if in those that are yet children in the Faith it be not so strong as it should be. Certainly, true love is an inseparable companion and fruit of a true Faith: and than who can deny it to be a lively Faith, wherewith true love concurreth, though such assurance touching a man's own particular estate be not yet atrained unto. Thou seest, that Faith wrought together with his works, Vers. 22. etc. that is, for so much as I have spoken of his justification by his work, I would not have it understood but with reference to his Faith, whereby he brought forth this work; so that Faith as the cause, and work as the effect, did perfectly justify him, so that his work was in no part cause of his justification, as though his justice stood herein, but hereby his Faith was perfected, because without it his Faith could not have been a perfect and living Faith, as it is not in any other man. Even as he that from his heart, without any dissimulation, assenteth to any thing that is just and equal, is in that instant honest and just; but this assent of his is perfected by his act, when he doth accordingly. And the Scripture was fulfilled saying, Vers. 23. that Abraham believed God, and it was counted to him for righteousness; that is, by this fact he shown that he believed, and in his believing, whereby he did it, stood his justice, and not in the doing of this thing: nothing can be plainer for justification by Faith; and to declare, that what is attributed to work in Abraham, is meant of a working Faith, as hath been touched already. Touching the conclusion, Vers. 24. v. 24. it must not be understood, but according to the Premises, that when a man bringeth forth the fruit of Faith, he is justified, and not when he doth barely believe, not being able to show 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 works. Faith only justifieth not; because being alone without Works it is dead and unprofitable, as a Carcase without a soul. Note, Note. that to believe only in Christ doth not avail unto salvation, but when with the apprehension of the love of God toward a man in Christ, which is the greatest love that ever was, doth concur the love of our Neighbour for his sake; for this is a lively and working Faith, the other Faith only. And therefore this hearty love, uttering itself in the acts of mercy, is most necessary unto salvation; not because salvation is hereby merited, but because the life and soul of a true Faith lieth herein. So that they are wonderfully deceived, that think to be saved by believing only, having their hearts hardened in sin in the mean season, and having no regard to do good works: and we are unjustly taxed by the Papists, as crying down good works, when we teach justification by a true and lively Faith, and deny it to be in part by Works. For we press unto good works as much as they, but that we do it upon a true ground, holding, that it is no lively Faith that wanteth Works; they upon a false, holding, that Works, together with Faith, do justify; or, that Faith maketh a man just, but Works more just; that of justification by Works in part, being a presumptuous enlargement of that which of old was taught touching Abraham, who believed God, and this was counted to him for righteousness: this being made more just, a wicked invention of their own brains, without all ground in the holy Scriptures. Note again, Note. that a man may believe the Articles of the Christian Faith, and hold much truth in fundamamentall points, and yet be in no better estate than the Devil; so that it maketh nothing for the credit of the jesuites, that in many points they hold the truth, for so much as their practices are devilish and damnable, and it may be said likewise of the whole rabble of Papals seduced by them. CHAP. III. Howsoever there may seem to be no coherence betwixt this Chapter and those that went before, yet if we look back to Chapter 1.19. and Verse 25. it will appear that it cohereth very well. For having there fallen upon an Argument concerning speech and the abuse of the tongue, unto which he joineth an exhortation to do the Word, and not to hear it only; and specially by emptying out all maliciousness and filthiness, and putting on meekness and exercising mercy towards the poor, and not contempt; he keepeth as we may well observe, within these bounds throughout the residue of his Epistle. First, more largely treating upon that of using the poor contemptuously, and upon works of mercy, chap. 2. Secondly, in a like large manner returning to speak of the misgovernment of the tongue, chap. 3. after which, thirdly, in the same Chapter he also resumeth his exhortation unto meekness and against maliciousnese, vers. 13. unto the end of the Chapter. Fourthly, he returneth to speak against filthiness also, against which he had given a touch, chap. 1.21. and this he doth, chap. 4. mixing his reproof of this together with that other of malice and envy, whence strife ariseth, a certain Argument of pride, and therefore he toucheth upon that also, vers. 6. Touching the residue of that Chapter, we 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 meekness in the heart, which strife doth also utter itself by railing and cursed speaking. Touching the first, he reproveth it first more obscurely, vers. 1. then plainly, vers. 2, etc. JAMES Chapter 3. Verse 1. My brothrens, be not many masters, knowing that we shall receive the greater damnation. Vers. 2. For in many things we slip or stumble all. THere were many jews in the days of the Apostles, who went, Tho Aquinas. Gorrans. Glos. ●ord. before they were well instructed in the doctrine of Faith, from jerusalem to Antioch, preaching the necessity of circumcision, and other errors. Against these he opposeth this speech, Be not many masters; that is, because the knowledge requifite in a Teacher is but of few, be not ye, that are unlearned and ignorant, Masters and Teachers; neither by ye many by your divisions 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 perform but the office of one Master, Christ, as he calleth himself, Mat. 2●. Such shall receive the greater damnation, because it is a greater sin to set forth false doctrine, than for a man's own 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 only, have yet our frailties and sins; and therefore no need, that we should rush further in by usurping such an high Office, unto which sufficient skill is wanting; he speaketh thus of himself, together with them, that he might the more freely reprove them in this fault. This speech is directed against rash judging of the speeches and deeds of oaths, Pareus. Piscator. alike unto which is Luk. 6.37. Now it is an usual Catachresis in any Language to call such supercilious persons, as will take upon them to censure and to speak evil 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: He saith, We shall receive the greater damnation for thus judging others, because the evil in ourselves is aggravated hereby before God; and as it is just with him, he will provide that we shall have the like measure meeted unto us again, and he numbereth himself amongst them, lest he should seem guilty of that which he taxeth, if he should speak of others only, exempting himself. In many things we offend all; that is, hereby we should be stayed from judging of others, because in judging we condemn ourselves, who are many ways offenders also, joh. 8. Gal. 6.1. Object. By this reason none can censure the faults of others. Object. Solu. It followeth only, Sol. that none can rightly do thus without a calling, wherein he that judgeth, standeth as God's Deputy to censure for him, for thus he judgeth not, but God judgeth by him, Secondly, having a calling, he ought not to be swayed by corrupt affections in censuring others in spleen and hatred, orbeing proud over poor Malefactors, as though there were nothing worthy of censure in himself, but out of a conscience of his own guiltiness before God, censure with mercy and clemency. Faber, Mayer. Faber. Gagneus. Beda. Luther. August. Ne sitis multi magistri, i. dissentientes à doctima unici Magistri Christi. Beza. junius. 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 junius, and others, follow the newer exposition. For my own part, I see no reason to go from the old received interpretation. That which Pareus objecteth against it, that thus understood, it should be against a multiplicity of Doctors, which is rather commended, Numb. 11.29. Mat. 9.38. is answered already, that he impugneth not a multiplicity of able Teachers, but of intruders into this Office without sufficiency. That indeed, which some Sophisters turn it to, that there ought not to be many censurers in Ecclesiastical matters, but one, viz. the Pope of Rome, is absurd. It may agree well unto Teachers, both by the method here used, this being one of the greatest abuses of the tongue, to usurp a teaching Office; to the reprehending whereof he returneth now again, and in regard of other places, from which we may gather, that this usurpation was then usual, and taxed likewise by other instruments of God, as Act. 15.1. 1 Tim. 1.7. But if it should be taken for judging, as Luk. 6.37. the name of Masters would not so well agree, and it should rather have been said, Be none of you Masters: it being a thing utterly unlawful 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 every one, but of such as are called and singularly enabled unto it. If any rashly intrude themselves, their condemnation shall be the greater, because hereby ambition is added to their other sins, as in Saul and Vzziah, sacrificing; being thus puffed up, 1 Tim. 3.6. they fall into the condemnation of the Devil. Note again, Note. that if God should mark straightly the doings of the best, all must needs be found sinners, and that in many things, and so liable to his judgements; wherefore we had need to be circumspect and wary against sin, being assured, that when we have done the best that we can, we shall still have sins enough to answer for; and therefore in our greatest circumspection and best doing we ought to acknowledge our imperfections, and because sins have been in the very best, it will not be safe for us shrouding ourselves under any example to adventure upon any sin. CHAP. 3. VER. 2. If any offendeth not in word, the same is a perfect man, able to bridle also the whole body, etc. This is not spoken to teach, Pareus. that any are so perfect, that they are without out sin, but rather on the contrary side, to convince all of sin: for having affirmed immediately before, that all of us sin in many things, what better proof can there be hereof, than to instance in the sinfulness of the tongue, so little a member? for if a man having a whole body to govern well, cannot so much as govern this little member, but that hereby he sinneth so much, how can he be counted perfect and without all sin? He is fare also from instifying hereby, such as steal, murder, or commit adultery, if they can well govern their tongues: for his only drift is to show by the sins of the tongue, that all sin in many things, If any sin not in word, he is a perfect man, is no more therefore, but as if he should have said, hereby it appeareth, that none are so perfect, but that they sin 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 prove a general unruliness 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 horse's mouth, and a little rudder in the hand of the governor of a ship; so the tongue but little in comparison of the body, boasteth great things; in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth magnifically lift up itself, saith Beza, is a word that is no where else used in the holy Scriptures, and it may have reference both to good and evil, according to the examples of good going before, and of evil following after these words, The tongue is a world of wickedness, 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 devil, who as he is a liar and slanderer, so he corrupteth the tongues of men unto the like. The whole nature of beasts and birds, etc. that is, Verse 7. some of every kind are tamed by man, yea Lions, and Bears, and Panthers, Non universaliter de singulis generum, sed restrictè de generibus singulorum intelligendum. etc. have been brought to dance, to follow men upon a line, and to make letters, as Pliny writeth. Fishes are brought to take meat at their Master's hands, and Serpents have been tamed so, that their keepers could handle them, & make them without hurt to twine themselves about their necks. That he might deter them from the desire of prelation to teach in the Church of God, Th. Aquinas. Gorran. he showeth the incuitable offences of speaking, so that he 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 heinous manner by lying, railing and slandering, according to the gloss. Now, that there are some perfect-men, though but few, that offend not thus, he showeth by two similitudes, of a bridle guiding an horse, and of a rudder guiding a ship. His reason is this, he that can turn about and guide his whole body to a good work, is perfect: but he that can govern his tongue well can do thus; Ergo, the minor is proved, because he can put a bridle upon it. The tongue being little, Verse 5. exalteth great things, that is, either the souls of men to great rewards, or to great punishments, Behold how much wood a little fire kindleth. Having hitherto spoken of the virtues of the tongue; now he speaketh of the vices. It is called a fire, because it inflameth others; a world of wickedness, because hereby we sin against God, blaspheming; against our Neighbour by railing, etc. and against ourselves by vain boasting. All are said to be tamed by man, Vers. 7. Pliny. Marcellinus. because some of all kinds. Pliny telleth of an huge Asp in India, that came daily out of his hole to receive meat at a man's table. Marcellinus telleth of a Tiger that was made tame, and sent from India to Anastasius. Or according to the Gloss, this may be understood metaphorically, by beasts, men that are thiefs and murderers; by Birds, instable persons; and by Serpents, such as are cunning to hurt, for these may be converted sooner than the tongue tamed. Having showed 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 showing of the tongues unruliness, that Teachers may be the more wary in speaking. And this he doth by comparisons from horses, and ships, and fire, etc. yet this little member, he saith, boasteth of great things, especially in such as do arrogate unto themselves the skill of teaching, and are ambitious of the name of Masters. It is a fire, and the people gathered together as a thick wood, etc. He that can govern the tongue, Oecumen. in jac. may well be said to be able to govern the whole body, because the tongue is more voluble, but the body heavy, 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 do 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 wickedness, that is, according to some, a multitude of wickednesses, as the word World is sometime used; according to others, the ornament of wickedness, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, ornatus, because hereby oratorical eloquence is used to entice unto sin. It setteth on fire the wheel of hell, according to some translations, so that hell fire is hereby rolled upon us, as upon Dives, whose torment was in his tongue especially, which he had abused to vain speaking, and to the tasting of dainties so much: or if it be read according to most, (the wheel of nature) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the meaning is, that all our whole life is corrupted and made lugubrious 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 vain 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 conceive the meaning of these words. Touching the first, Vers. 2. verse 2. I assent to them that deny perfection unto 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 turn 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 entreat of the general case of all, whom he proveth here to be sinners, according to Pareus. The argument lieth thus; Pareus. Every one that is not perfect is a sinner: but none are perfect, so as not to fall in any thing, Ergo, etc. the Minor is proved by the consideration of the ill that is in every man's tongue. He that cannot govern his tongue so, as not at any time to offend hereby, is not perfect, (for the only perfect man is he that offendeth not in speech, seeing such an one in overcoming an harder labour is doubtless able to overcome the lesser in governing the whole body, which is not so voluble as the tongue) but no man can thus govern his tongue, Ergo, etc. the Minor of this is proved in the words following, verse 7, 8, etc. Touching the next words, Vers. 3. Behold, we put bits into horses mouths, etc. the word of attention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is diversely read; the vulgar translation readeth it, Beda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but if. Beda, But even as, and he expoundeth it with a supplement thus; if we govern the horse & the ship by so small a thing as a Bridle & Rudder, then ought we much more to have the bridle of reason in our mouths. But the most approved reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gagneus. Behold. For the sense, Gagneus seemeth to me to come nearest unto 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. having affirmed, that he 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 understood; 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 used, guideth the horse to go well, and to do good service 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 salvation of others, Piscator. as Piscator speaketh; for a good heart is the fountain of the right ordering of the tongue indeed. But if the tongue be vngouerned, it carrieth the whole man on to destruction, even as the reines being laid lose upon the horse's neck, he runneth and carrieth his rider with him into mischief; 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 up into a verb, is seldom or never any where else found, and so uncertain how it should be rendered; 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 work 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 evil sense. But both he and Tho. Aquinas and Piscator will have the similitudes of the Bridle, etc. to be understood in a good sense only, and this that followeth of a little fire etc. in an ill sense, unto both which these words the tongue being a little member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath equal reference, so that, they say, it lifteth up itself sometime to much good, according to the former similitudes; sometime to much evil, according to the latter. But the foregoing similitudes may be applied both ways, as I have showed, and so it will be more full. Touching these words, The tongue is a fire, a world of wickedness, Verse. 6 etc. they are easy to be understood, as the fire, though it be but little, inflameth and burneth down great buildings, so the tongue bringeth the whole man to destruction, for hell fire is the ●●ward of a wicked tongue, and ofttimes 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 overmuch extended in this kind pierceth to the inward parts, to the breaking of something there, whereupon bleeding to death ensueth; Naucler. sol, 36●. as in Scylla the Roman dictator, from whom through the overmuch extension of his voice, the blood gushed out, and he died. For the world of wickedness: 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, interrogatively, he doth herein differ from all others, neither is that reading probable, for the scope of S. james here, is to show that the tongue is more unruly than any thing. Whereas he objecteth, if it should be read positively, it were in vain for any man to strive to govern his tongue; I answer, that it followeth not, no more than that it is in vain to strive to be righteous, because it is said, Eccl. 7.20. There is no man righteous: for as in this case yet every good man will strive to be as righteous as possibly he can, being assured thus to be accepted, according to that he hath; so he will strive to govern his tongue, at least refraining from the evil here taxed, cursing, and railing, etc. though he cannot keep 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 bless God with our tongues, comparing blessing to sweet water, and cursing to bitter, which cannot both come out of one fountain; Tho. Aquinas. Faber. Tho. Aquinas and Faber infer, and that rightly, that the blessing of those that bless God, when their mouths are full of cursings against men, and railings, and corrupt talking, is no blessing, but a sin also in them, even as sweet water and bitter being mingled together is made all bitter, there being more force in the bitter to turn the sweet into the same taste with itself, than in the sweet to turn 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 have a special care of the governing of the tongue: Note. for as a man is in this respect, so is he accounted of before God. Words are not wind, as the common saying is, but fire and deadly poison, if they be evil, to the destruction of the whole man. They come out of the heart, Mark. 7. and defile indeed, Matth. 12.37. Note again, Note. that an evil tongue worketh from fire to fire, from hell and the devil 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 upon a wheel turned by the devil, till he be brought to the same destruction with himself. He is more savage than the wildest and savagest beasts, which may be tamed, but he is unreclaimably barbarous. Lastly note, Note. that the best speeches which an ill tongued man can use, are all corrupted and distasteful before God, by means 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, upon which no Figs grow. Let railers, and swearers, and cursers, and filthy speakers, consider of this and tremble. CHAP. 3. VERS. 14, etc. But if ye have bitter envying and strife in your heart, glory not, neither lie against the truth, etc. In the 13. verse, he returneth to speak of meekness again, Mayer. as I have already noted in my general Analysis, and that very fitly, because, according to Pareus, Pareus. it is so good a means to restrain the tongue from the offences before condemned: the contrary unto which bitter envying, etc. here named, are the very fountain of all irregularity, and of all the evil 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 lie against the truth, seeing they are the blots and spots of Christianity, Glos. ord. that are thus tainted. Some expound bitter envying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of zeal 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 Baptism, viz. to forsake the pomp of the world, which is not done by those that are proud of their good works. But the first is most genuine and simple, for it is a false and lying righteousness, Icrom. Vera iustitia habet compassionem, falsa indignationem. Verse 17. according to jerom, wherein there is envy and anger: for true justice hath compassion, but false hath indignation. Verse 17. The wisdom that is from above is first chaste, then peaceable, etc. He runneth upon the word Wise and Wisdom from the 13 verse hitherto, because he had spoken of Masters, vers. 1. that is, Teachers, which if any desire to be, he showeth them vers. 13. the necessity of being Teachers in their conversation: for as Bernard saith, Bern. Efficacior est vox operis, quàm sermonis, nec sufficit doctori ostendere sed etiam facere. The voice of the work is more efficacious than of the speech, neither is it sufficient for a teacher to show, but to do. He began also Chap. 1.5. with wisdom, showing of whom it is to be asked, and whence it cometh, verse 17. viz. from above. To prove therefore that the contentious and envious are not wise by this wisdom, he setteth down the properties thereof, having before, verse 15. affirmed, that it is not from above, but earthly, carnal, and devilish. Pareus. The true wisdom is first chaste, that is, in the fear 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. Easy to be entreated, or gently entreating, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken either actively or passively, it is to be persuaded easily to the best, or apt to persuade others with good speeches. 5 Full of mercy, that is, not so much in deeds of charity, for these are not the subject of this discourse, but towards those that have erred, and are out of the way, for the wise pity them, and do mercifully seek to bring them to rights again. 6 And of good fruits, that is, of all sorts both of humanity and love. 7 Without partiality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without sinister judging of the speeches and deeds of others. 8 Without hypocrisy, not making a show of one thing, and being another▪ one in speech, and another in heart, to get applause of the world after the machiavillian policy. Vers. 18. And to persuade unto all this, he showeth verse 18. that to be thus peaceable and loving, tendeth to everlasting life, which is the fruit of righteousness, as the corn of the harvest is the fruit that cometh of the Husbandman's industry in tilling and sowing the ground, and therefore not the merit of righteousness, but of God's blessing, as the corn is. And this I take it is the true sense of this place, and therefore I spare to add more expositions. Th. Aquinas. Only I will show how Tho. Aquinas applieth these eight to the eight beatitudes, Matth. 5. and as being opposed against seven deadly sins. First, the pure in heart are chaste. 2. peaceable. 3. the poor are gentle. 4. the meek are easy to be persuaded. 5. they that hunger after righteousness consent unto good. 6. the merciful are full of good fruits. 7. the mourners judge not others. 8. they that suffer persecution are void of hypocrisy. The 7. sins are incontinency, pride, gluttony, anger, envy, covetousness, and murder. Note that there are two sorts of wisdom, Note. the one earthly, sensual, and devilish; the other godly, which is from above. The wisdom of the contentious and wrangler, is of the first sort, and therefore little cause is there for any man to glory in it. But he that is meek and quiet spirited, and that doth good, though he may be counted simple amongst men, is truly wise indeed. For the true wisdom standeth in deeds and in power to temper a man's self in a Christian manner. Note again, Note. that as there is no Corn to be had at harvest without sowing, so there is no happiness to be had in Heaven without sowing. And as it is not every seed, nor every kind of sowing, that will bring forth Corn; so it is not any sowing, but by righteousness, and that in peace, that will fructify unto eternal life; they that by well-doing seek immortality, are recompensed with everlasting life, Rom. 2.7, 8. if they continue patiently so to do; but the contentious, and unrighteous, with wrath and indignation. CHAP. FOUR HEre Saint james, according to his manner, returneth to speak against filthiness, impugned also, chap. 1. vers. 21. not giving over yet the pursuit of malice and envy, but taxing them together likewise, so arising to pride, vers. 6. the fountain of these evil affections, annexing exhortations to repentance and humility and unity, meeting with them, that for want of consideration bear themselves upon their own power to go and to do any thing at this time and that, and speak accordingly, as though they were not under God and at his dispose, vers. 13. Under whose hand he had before exhorted them to submit themselves, 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 unruliness and wickedness whereof, malice, envy, lust, pride and ignorance, he dissuadeth by other reasons; concluding, that being thus informed, if hereafter they should not do better, their sin would prove much greater. JAMES Chapter 4. Verse 1, 2, 3. Whence are wars and fightings amongst you? are they not even hence, from your pleasures, that war in your members? Vers. 2. Ye lust and have not, ye kill, etc. BY Wars here understand their private contentions, Pareus in jac. 4. or their bringing of one another before heathen judges, touched 1 Cor. 6. but rather the first, because they are said to be amongst them. By pleasures understand lusts, 1 Pet. 2.11. as Peter speaking to the same purpose rendereth it, abstain from fleshly lusts that war against the soul. They are called pleasures, because they are sweet and pleasant to a corrupt mind, and a man's own pleasure is respected herein. The members, wherein they war, are the faculties of the mind corrupted, which be members of the old man. Vers. 2. Ye lust and have not; that is, though covetous men get riches, yet they are rather a curse than a blessing unto them, neither have they them but for a punishment oft times. Ye kill, or rather ye envy, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to Beza, by the fault of the Scribe. Because ye ask not; that is, ye do not seek to obtain by prayer to God, which is the right way to attain his blessing, but by your own wicked ways of striving and envying. Vers. 3. Vers. 3. Ye ask and receive not: this is added, because some worldlings do pray after a sort, but their prayers prevail not, because they pray for such things, as whereby their fleshly lusts may be satisfied, and not with any regard to be more enabled to do good and to glorify God. Mayer. Piscator. Piscator agreeth almost in all with Pareus, showing that the Syriac for pleasures readeth lusts. Vers. 3. Only he expoundeth these words, that ye may spend it upon your lusts, of such lusts that be in adulterers and whores, whom he nameth, vers. 4. and here maketh way unto it. Others read lusts for pleasures: Tho. Aquinas. G●rran. and whereas he saith, ye lust, ye kill, ye war, verse. 2. they expound the first, as having reference to a man's goods through covetousness; the second, to his person by hatred; the third, a fruit of the two former. That which followeth, ye ask to spend it upon your lusts, they expound either of a preposterous love to worldly things, or of an ask of superfluities: in other things they differ not. Some expound pleasures of dainty meats, or costly buildings, Oecum●n. v. 1. etc. wherein they took pleasure: and these words, ye kill, of killing the soul, if it be so read, reading it rather, ye envy, as Pareus and Piscator do. To come now to the resolving of the doubts of this place. 1 Touching wars and fightings, it is clear, as all agree, that wars properly are not meant, for Christians were not then permitted to have weapons or armour, but private 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 mind, 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 envy; Oecumenius and Gagneus both affirm, Gagneus. that there are some Greek Copies, wherein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which if it be so, I could easily assent to the pretended fault of the Scribe, otherwise to read 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 have, when the worst worldlings get riches, it is also well resolved already by Pareus. 5 Touching ask, whereunto he seemeth to counsel them, he speaketh not so, as intimating, that being thus ill disposed they should prevail, if they did ask, but to teach the right way of obtaining Gods blessings which they needed, viz. if they would seek them, not by evil lusting after them in a worldly manner, but by right prayer unto God. 6 Touching the ask and not having, this is not contradictory to that, Mat. 7. Ask and you shall have, Faber in ●ac. 4. Spiritus s●●●●enus Orat rup●d Deum 〈◊〉, ●●●es autem carnis malus. but rather an exposition thereof, if ye ask rightly, that is, with a spiritual and heavenly mind. To which purpose one speaketh notably; The Spirit of Faith is a good Orator 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, strive, & envy, but what he needeth he asketh in the Spirit of Faith, and receiveth as much as is sufficient for his spiritual life. Now the mind that is spiritual, doth not ask worldly things for the love which it hath to abound herein to live the more deliciously to the pampering of the body, but for necessary uses, that a man may live to glorify God, and to do good herewith. They which do otherwise, shall not speed, though they ask and beg most importunately. To spend upon their pleasures, then is, not only for necessity, or that they may have wherewithal to do deeds of charity, but that they may have superfluity and so maintain themselves, 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 fullness of bread. And thus I assent unto Piscator, that these kind of pleasures are principally meant here, though I see all others go another way, expounding the words following of adulterers and adulteresses by the spiritual adultery. Note that the original of all troubles and stirs in the world are the worldly and evil affections of men, Note. which are engendered through an overgreat pleasure taken in worldly things, that we may not suffer our minds to be taken up with such delight herein, but acknowledging their vanity, be mortified in this regard, so shall we be free from the hellish affections of envy and hatred, with which whosoever is tainted can have no comfort to God-ward, seeing he is a carnal man, and so in the way of perdition. Note again, Note. what great deceit there is in worldly pleasures: though they fawn upon us, and there appeareth nothing but delight, yet they work our own members against our souls, for hereby they fight against them; and therefore let no man, that loveth his soul, be bewitched with them, or let them have place in him, no more than he will receive a deadly enemy into his house or bedchamber. Note lastly, Note. that the only sure way to obtain what we need for this life, is to pray for it, and that with a sincere heavenly end, and not a carnal; they that by tugging and striving, by wrangling and coveting seek it, have it not, either being frustrated of their desire by a just judgement, or being without the use of it, because they are mancipated to the world, and so have no comfort thereof, but only toil, care, and sorrow, according to that saying, Inopem me copia fecit. CHAP. 4. VER. 4. Ye adulterers and adulteresses, know ye not, that the amity of the world is the enmity of God, etc. Vers. 5. or think ye, that the Scripture saith in vain, the spirit that dwelleth in us lusteth unto envy, etc. Mayer. All Expositors almost agree in the sense of these words, except it be about the place of Scripture alleged. Ye adulterers, this they expound by spiritual adultery, as I have already touched, though I see no reason but that he may mean this vice properly, according to Piscator, because he speaketh so much of pleasure, as well as of bitter envying and strife, for they altogether war against the soul, though I grant indeed, that his main scope here is to impugn a malevolous and spleenaticke disposition, yet there is nothing to hinder, but that they which were so sensual might be libidinous; and therefore it was not impertinent, but tended to the aggravating of their sin, 2 Pet. 2.14. the more to call them adulterers and adulteresses, as Saint Peter taxeth corrupt professors to have eyes full of adultery; and as we may gather from thence and Saint judes' Epistle, it was an usual blemish of such kind of persons. But he proceedeth no further here, but only 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 yields a good reason of this, Oecumen. because that he, which is so intent to the world, must needs neglect God and godliness; and to neglect or remissly to carry a man's self towards any, is to hate him, for this is a fruit of hatred: Th. Aquinas. Pareus. so that the love of the world here is to love it in excess, or to love the corruption that beareth sway here, which is understood also by the world, 1 joh. 2.15. for this is an enemy to God, and maketh him God's enemy, that is infected with it. Touching the place alleged, Verse. 5. because there is no such sentence to be found, diverse have conjectured diversely: some that it is alluded to Numb. 11.29. where Moses saith to joshua, juninus' paral. Enviest thou for my sake, some unto Gen. 6.5. All the imaginations of man's heart are only evil continually, as Pareus reporteth; and some, that these words are to be 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 proveth this, the spirit that dwelleth in us, lusteth unto envy. For this is as much in effect as if he had said, is an enemy to God's Spirit, for as much as the Spirit of God is against envying; but our own spirit, which is worldly, is carried to envy. And then the Scripture alleged is brought to this purpose, as if he had said; Think ye that the holy Scripture doth in vain dissuade from the love of the world, for in this kind it speaketh, Deut. 7.3. Thou shalt make no leagues with them, and Rom. 12.2. Be not conformed to this world. Faber. Stap. Gagneus. Some refer this saying to Exod. 20. I the Lord thy God am a jealous God, the Spirit of God that dwelleth in you, envieth that ye should be joined to any other but unto himself, seeing he doth offer more grace than any other unto us; as it followeth, but he giveth more grace, etc. the world giveth nothing of worth, but taketh away, but God giveth his holy Spirit and Son unto us here, Piscator. and life everlasting hereafter. Some understanding the Spirit of God that dwelleth in us also, do yet refer it unto Numb. 11.29. reading it interrogatively, doth it lust unto envy? as if he should say it doth not, for it did not in Moses, when Eldad and Medad prophesied in the Host, Pareus. for he forbade it unto joshuah, or else unto Exod. 25.8. ch. 29.45. jer. 7.3. I will dwell in the midst of the children of Israel, rendering the sense thus, the spirit that is often said to dwell in us, lusteth against, that is, hareth and carrieth us against envy; Of all these expositions it is hard to say, which is to be preferred, and the place must needs be confessed to be most intricate. But that exposition, whereby it is said, that the Spirit of God is here meant, though it be most commonly embraced, 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 adversative particle but is used, as if he should have spoken of two contraries; thus is our spirit inclined, but God prescribeth otherwise. Again, it were a strange speech to say, that the spirit lusteth to envy, if the meaning were, is jealous, as Faber rendereth it, seeing envy is the corruption so much in this Epistle impugned, and therefore, if he would have spoken a word, which should carry a good sense, he would have chosen some other, and not have used this, which was never yet taken but in an ill sense. And to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Pareus doth, unto by against is as strange, neither do the next words currently follow any of both these expositions, for so it should rather have been therefore, or for he giveth more grace, I prefer therefore that exposition which interpreteth the spirit that dwelleth in us, of that spirit which all men have in common, the spirit of natural life; for every man that liveth, liveth by a spirit, which is the soul; for when this departeth out of the body, the spirit is said to go to God that gave 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 God's Spirit, 1 Cor. 2.12. By the spirit then dwelling in us, I understand our natural corruption, which is usually set forth by the name of a spirit; as for example, that corruption, whereby we are unfaithful and do not believe, is called The spirit of bondage, Rom. 8.15. That, whereby men have been carried away to idolatry, is called The spirit of whoredom, Hos. 4.12. That, whereby men are blinded to go on in sin, without looking at the danger, is called The spirit of a deep sleep, Esay 29.10. And this corruption is said to dwell in us, even when we are regenerate, Rom. 7.20. And in regard that it is an infection in the soul and spirit, sometime a man infected herewith, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 2.14. natural from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the soul; and because he is carried hereby to carnal things, and it uttereth itself by the fleshly members of the body, sometime he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carnal, as 1 Cor. 3.41. And if we understand by the spirit dwelling in us this corruption, we shall easily find out the Scripture, where thus much in effect is set forth, though not in the same words, viz. Gal. 5.17. for there is showed, how the flesh lusteth against the spirit, and unto what this lusting tendeth, when he enumerateth the particular fruits thereof, and amongst the rest envy and strife. And being thus understood, all things agree here most notably. For it is as if he should have said, Hereby it appeareth, that to be linked unto 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 us, lusteth unto envy, fight and striving to be most eminent, and in highest place: but God inclineth the contrary way, viz. to humility by promising grace to the humble, and threatening the proud, that out of their pride break out into such brabbles and stirs. This sentence, He resisteth the proud and giveth grace to the humble, is taken out of Proverbs 3.34. where though the words be a little different in the Hebrew, yet according to the Septuagints, they are the very same here alleged. Resist the Devil and he will fly from you; Verse 7. this resistance is made by Faith, 1 Pet. 5.8. and by other parts of the spiritual Armature, Ephes. 6.12. But it is not to be thought, that he will for ever be gone, when he is thus resisted, for he will return again and make new assaults, but he must always be thus resisted, Vers. 8. and so we shall prevail against him. Draw near to God; this is, by reformation of our hearts and lives, as is immediately expressed, and by lamenting our sins past, vers. 9 Speak not one against another, Vers. 11. he that speaketh against a brother and judgeth him, speaketh against the Law, etc. Having exhorted to a course of reconciliation to God, he now intreateth of unity amongst themselves, and forbearing one to detract from another, or to impeach another wrongfully. He that doth thus, Leu. 19.16. speaketh against the Law, because in the Law it is forbidden to go about as a Tale-bearer against a man's neighbour, and in carrying himself herein, as contemptuous of the Law he taketh upon him, as it were, as a judge over the Law, so fare is he from submitting to the obedience thereof, whereas indeed there is but one judge, namely God, whose Office, whilst he thus usurpeth, he may justly fear a future condemnation by him. And in this exposition all Interpreters generally do agree. Note, Note. that to be wedded to our own wills and ways is to be at enmity with God, for so much as our ways and Gods ways are diametrically contrary the one to the other; our spirit, as the spirit of the world generally doth, carrieth us to envy and all evil affections, but God would fain draw us to humility. Wherefore let us renounce our own wills and lusts, and hearken to the Lord, that we may have his love, and not continue in enmity with him, the heat of whose anger all the world is not able to bear. Note again, Note. that there is no pacification to be had with God, without reformation from our evil ways. We must draw near unto him, that he may draw near unto us, as the Prodigal did, Luk. 15. For God is every where (saith Augustine) and therefore we draw near unto him, not by places, August. Deus ubique est, cui non locis, sed moribus appr●pinquamus. but by manners. We must be humble, and weep, and lament for our sins, whereas we have before laughed and been merry in committing them. Note again, that to be converted to the Lord, Note. is to resist the Devil, with whom a man is as long as he remaineth in his sins: neither is he such a formidable enemy, that we should fear for his great power to encounter with him; for being resisted, he flieth away. Note lastly, Note. that how poor and contemptible soever any Neighbour is, yet we are to fear to speak against him, and to vilify and disgrace him, because this is to usurp not over a poor man, and one neglected by us, but over the Law, as if we were Gods; that God the great judge of all will never endure, seeing the Law cometh from him, and he will be revenged upon all contempt offered against his own 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 envying and much strife. For if the shortness and uncertainty of this life were considered, it would cool our heat this way, seeing it is most vain to trouble ourselves so much about that which we cannot not tell whether we shall enjoy a day longer or no. And therefore this rebuke is fitly added here, that they did behave themselves so, as if they had the power of their own lives, the frailty of this life being notably set forth, and now that they know to do well, Gregor. Vbi maius est donum s●ientiae, ibi transgressor maiori subiacet ●uq●e. if they do it not, he saith, it is sin, that is, the greater sin and more damnable, according to Gregory. who saith, Where greater knowledge is given, there the offender is subject to a greater punishment, because knowledge is by him contemned, Luk. 12. joh. 15.22. CHAP. V. Having spoken against wrangling and quarrelling about worldly things in the former Chapter, persuading to humility and to mortification to the world; considering how that we are in God's hand from day to day, being of a most frail and uncertain life: Here by a new argument taken from the dangers hanging over their heads he terrifieth the rich worldlings, that by any oppression and wronging of the poor seek to enrich themselves, regarding nothing, but like sensual belly-gods, to live in pleasure and to pamper their bodies, unto vers. 7. where he exhorteth the poor to patience, whatsoever they suffer in this world by the hands of oppressors, unto vers. 1●. where because men in misery are wont to fall a cursing and swearing, he giveth a caveat against this, showing the right way of comfort, vers. 13. viz. to fly to prayer and confession of our sins to such as be of great power in the Court of Heaven, unto vers. 17. and to prove that there are such, he instanceth in the example of Elias, and so concludeth with this notice giving them, that if any were a means of the conversion of another that was our of the way, he should be reputed the saviour of his soul, vers. 20. that the Presbyters might the more earnestly pray for sinful men in the time of their misery, that they may be converted and forgiven, when they should crave their help herein, as before he directed, vers. 14. All things here are easy to be understood, but only vers. 9 where he biddeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grudge not, in our translation, Ne ingemiscatis, in the vulgar Latin; that is, sigh not being streightened by these oppressions, the meaning is, Th. Aquinas. do not murmur as they that think themselves unjustly dealt withal, never looking at the just judge, who will soon rectify all wrongs done, for the judge is at hand. Pareus. But some apply it rather to such as do wrong and so cause sigh, but the first is more kindly, and agreeth better with the persons here comforted, who are the oppressed by manifold injuries. JAMES Chapter 5. Verse 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 oil in the Name of the Lord, etc. Unto other afflictions by oppressions and persecutions, Mayer. here is adjoined something concerning afflictions by some great and grievous sickness, for it is unto to be understood, that upon every affliction by sickness 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 sick with oil. Thirdly, what confession of sins is required, and to whom it ought to be made. Touching the first, Quest. 1 Tho. Aquinas. Presbyters (saith Tho. Aquin. and Gorran, and other Papals) are such as have power to minister a Sacrament, as being in holy orders, and amongst them the gravest 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 unto them, the Patient receive some hurtful counsel: For the worthiness of the person, say they, availeth much to make this Sacrament of anointing the more effectual; seeing it is administered with Prayer, and so, the more worthy he is that prayeth, of the more force shall his Prayers be to do the sick Patient good. Touching the second, Quest. 2 they teach likewise, that Extreme Unction is a Sacrament necessary to be applied unto the sick even to this day, and therefore they have their Oil consecrated by the Bishop, and herewith they anoint the Organs of the five senses, Per istam sanctis. unctionem, & pijssimam suam miscricordiam indulgeat tibi Deus quicquid peccati per visum, auditum, etc. Quest. 3. using these words: By this most holy anointing, and by his most godly mercy, God forgive thee whatsoever 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 having a progressive force. And being thus used, they hold it effectual to deliver the soul from sin, and the body from sickness. Touching the third, they likewise teach, that it is necessary to salvation for a man to confess his sins to the Priest, that at his hands he may receive absolution: and it was decreed in the Lateran Council, Concil. Lateran. ca●. an. 1321. that this should be done once every year by all that have attained to years of discretion, and then they ought to confess all their sins, and especially before the coming to the Eucharist. Hitherto popish Writers. Ours hold, that the name of Elders was given to some for their prudence and ability to govern: for in age there is wisdom and experience that youth wanteth; wherefore Governors were in the old Testament commonly called by the name of Elders, as the 70. Elders that were appointed with Moses to govern the people. And the same name is continued in the new Testament, of such as were set up to govern in Christian Congregations, whereof there were diverse in every Congregation, who were joined to those that had the dispensation of the Word and Sacraments committed unto 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. Howsoever this order of governing by other Elders joined with Ministers, was broken off long ago through the pride of Priests, who desired to have all Church-government in their hands only, as Caluin saith Ambrose complaineth. But the word Presbyteri, Elders, and Priests, are promiscuously used amongst the Fathers every where in their writings; so that howsoever it was at the first, in the days of the most ancient Fathers that have written, there were no Elders of the Church known but Priests. As amongst the jews the Governors were called Elders; so amongst the Romans Senators 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 sickness, I understand the Ministers of God's word, whereof there were commonly two in a congregation at the least. As for the anointing with oil, the ground of this was the Apostles anointing of the sick, 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 than it was not used any more till that Innocent 1. instituted it anew an. 402. as Sigebertus reporteth. After that it was again used, not only by Priests unto the sick, but by all other Christians, as the words of the same Innocent are; It is lawful, Innocent. epist. 1. ad Decentium cap. 8. not only for the Priests, but for all Christians, to anoint with the Chrism made by the Bishop. Alcuinus also teacheth the same, the diuin. officijs cap. 40. ann. 750. And Beda, who also thought that it was to be applied to the weak in faith, Beda in Luc. 9 as well as to the weak in body. If it be demanded then whether we by omitting this Ceremony about the sick do not transgress 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 heal the sick immediately, as other signs and wonders were then done by an extraordinary power of the spirit, for the confirmation of the Gospel amongst unbelievers, and this virtue ceased long ago; it were but a vain thing for us to use 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 fare differing from that in the Apostles days. For first, common oil was then used, but now oil consecrated by the Bishop, with breathing upon it, mumbling over 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 dumb had oil put into his mouth, the deaf into his ears, Gregor. Turon. Franc. hist. lib. 6. cap. 7. etc. as Gregor. Turonensis reporteth: but now the eyes, the ears, the nostrils, the mouth, and the hands are anointed, etc. 3. Then anointing was used to cure the bodily disease, of which they that were sick, were presently healed: but now it is used, when men are ready to departed out of this life, without any such effect. 4. If anointing were anciently applied for a spiritual good, it was but for a sign only, it being held, that all the good came by prayer unto the sick, as Victor 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 oil that is used setteth forth both the mercy of God, the healing of the disease, and the illumination of the mind: yet it is prayer that doth all these, and the anointing is but an outward symbol hereof only. But now anointing is used for the remission of sins, and to procure happiness to him that is ready to departed out of this life; yet there is some difference amongst them that hold this. Lombard saith, that only venial sins are done away by Extreme Unction. Bellarmine b Bell. li. 1. de extreme. vnctione, cap. 8. that the remainders even of mortal sins, which are unknown, are hereby remitted. Now, although the forgiving of sins is here mentioned, yet it is not attributed to the anointing, but because sin is the cause of all sufferings, & sin remaining, there is no hope of being healed, therefore as our Saviour Christ, when he would comfort the palsy man, in respect of the healing of his disease, he biddeth him, Be of good comfort, thy sins are forgiven thee; so here to show that they should be healed, he saith, If he hath committed sin, it shall be forgiven him. And this is obtained by hearty and penitent prayer, which now we ought to make our refuge, without this vain Ceremony so long ago justly left, but resumed again, as superstition began to invade the Christian world. Our only means of help now is with the leprous man to pray, Lord if thou wilt thou canst make me clean, though in S. james his time, whilst a miraculous sanation did follow anointing in the name of the Lord, it was well appointed to be used. And if any scruple shall arise, as Bellarmine objecteth, then during that time no Christians died of any sickness, if all were healed that were anointed, and this was used unto all according to the direction of this place: I answer, by the like reason none should have died all the time that Christ went about doing of miracles, and healing every disease. It is therefore to be understood, that God by his providence disposed it so, as that all did not fly to these means, but such only as he had appointed to be healed; or such Elders as had the gift of healing went not but only to them, and at such times as by his spirit they were directed to go. Touching confession of sins to the Priest, we hold, that there is no ground for it here, to prove that it ought yearly to be used, or upon necessity to the Priest in the time of sickness, but only that he being acquainted with the state of the sick, may the better commend his case unto the Lord in prayer, and minister fitting instructions unto him: for so saith Perkins, Perk. de monst. problem. sub titulo Confess. sacrament. Pareus in jac. 5. Faber. Stapul. the Ancients counselled confessing to the Priest, as a commodious and profitable mean to reap comfort. And Pareus coming to set down the true meaning of this place, saith; The Apostle having commanded the sick to send for the Elders, and to pour out into their bosom their necessities and sins, not that they might absolve them, but pray for them, he doth extend this doctrine now to all the faithful, commanding them to confess one unto another, and to pray for one another, as their present case and necessity did require. He granteth also, that it may be understood more restrainedly of confessing how we have injuried one another, for pacification, when offence hath been given, 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 seek to be commended in prayer. Tho. Aquinas saith, Tho. Aquinas. that under the old Testament it was sufficient to confess to God only; but now since God became man, confession must be made both to God, and to man, who is God's Vicar in spiritual things. And this is intimated, when Christ biddeth the leprous man go show himself to the Priest, Luke 17. because sin is the leprosy of the soul; and when he gave to Peter the keys of the kingdom of heaven, and to the rest of the Apostles, and said, Whose sins 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 plain, because in the Greek Church confession having been formerly in use, Histor. tripart. lib. 9 cap. 35. was abolished an. 396. for whoredom, which a certain Deacon committed with a Noble woman, under the colour of this private confession. And since that time it was never used again in the Greek Churches unto 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 Council 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 sick. 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 having taken them may absolve the offenders, & direct them to a course of satisfaction for their sins. To conclude this point, it is certain, that the Popish auricular confession is not directed to here, and diverse of them confess, that it is uncertain by what authority it is required that men should thus confess. In the a Glos. de paenit. dist. 5. c. 1. Melius dicitur, eam institutam suisse à quadam universalis Ecclesiae traditione potius quàm ex novi vel vet. testamenti authoritate. Gloss 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 giving order hereabout to the Apostles, or else it was appointed by the Apostles without all Scripture, only by word of mouth. Rhenanus b Rhenan. in Tertull. de poenit. Clancularia confessio quantum con●cimus, nata est ex ista exomologes. per vitroneam hominum pietatem. Nec cnim usquam pr●ceptam olim legim●●. saith, that this private confession did arise (as fare as we can conjecture) out of that voluntary confession which godly men were wont to make of their own accord, for it is no where prescribed that we can read of. Caietan likewise denieth it to be of Christ, and so to be necessary, john 24. yet it seemeth to me, that in the time of sickness it is good and profitable for the sick to confess his sins freely to the Minister of God's word, that by him, as by God's instrument appointed to speak comfort unto him, in respect of the remission of his sins, he may be comforted and confirmed in this regard, and that being well acquainted with his case, he may the better stir him up to repentance, and the more effectually commend his case unto God in his prayers. For, confess your sins one unto another, me thinks, may be better expounded thus, men unto men, that is, to the Elders, who are of yourselves, and are appointed for your comfort both corporal and spiritual: for of such he had spoken before, and it is most to the purpose to interpret this as spoken de issdem, as directing the sick not only to send for them, but to confess unto them also, that knowing what sins in particular trouble their consciences, they may herein pray to God for them, and obtain pardon. For, expound it of other common Christians, and this absurdity will follow, that they which are less able to advice and to comfort a distressed soul, should have the sores thereof opened unto them, they to whom it properly belongeth to apply medicines being neglected. Again, they who are most ready to confess their sins to God's Ministers, are the most penitent, whose consciences are troubled herewith. Others that are never pressed with the burden of their sins, either say nothing in this kind at all, or else their confessions be very general and sleighty; so that the practice of such as are best affected, who no doubt are moved hereunto by the spirit of God, showeth, that it is of God to confess a man's sins to his servants in the time of sickness, and therefore he doth enable them accordingly to minister comfort to such as from a true penitent heart do thus, saying, Whose sins ye remit, they are remitted. Confess thy sins then first and chief to God, and confess in time of sickness one unto another, that is, the private Christian unto the faithful Minister of God, and pray one for another, that is, the Minister for the private man, being in extremity through sickness, being assured, that as Eliah by prayer prevailed mightily for the common good, so a godly Minister shall prevail for the relief and comfort of him that is in distress. One reckoneth up nine effects of fervent prayer. Gorran in jac. 5. 1. It dissolveth bands, Act. 12. 2. It putteth to flight the devil, Matth. 17. 3. It delivereth from death, Dan. 13. Susanna prayed, and was delivered. 4. It preventeth temptation, Matth. 26. Watch and pray, that ye enter not, etc. 5. It overcometh the adverse powers, Exod. 17. Moses lifting up his hands, Isra●● prevailed. 6. It purifieth the heart, August. Orationibus mundamur, lectionibus instruimur. 7. It pacifieth God's anger, Exod. 32. 8. It presenteth our desires 〈◊〉 God, Quasi quaedam persona ad Deum intrat, August. 9 Healeth the sick. Note, Note. that the time of sickness is specially a time of prayer, Psal. 50.14. thou must pray much, and desire the prayers of others for thee. All physic, and diet, and warmth, is nothing without prayer, pray therefore continually, 1 Thes. 5.17. but specially in the time of sickness. Note again, Note. that the Minister is a principal man to be sought to in sickness, he therefore is with all speed to be sent for, and if there be more near, 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 upon earth, saith Christ to his Apostles, it shall be done in heaven. Consider what wonders Elias did by praying, and doubt not but that the men of God shall prevail as well for thee in thine extremity, if it may be for God's glory, that thou mayst be delivered, otherwise thou must resolve that to be sick still, and to die too, if God will have it so, is most for God's glory, as that man's being blind, john 9 and Lazarus his dying, job. 11. and therefore rest contented. Note lastly, Note. that sin is the cause of sickness, and confequently of all sufferings, except they be merely for trials, as jobs sufferings were, Lament. 3.27. 1 King. 8. for when he would show that healing shall follow upon faithful prayer, he doth it with this addition, and if he hath committed sin, it shall be forgiven him, and till sin be done away, there is no expectation of being healed. Wherefore the chief thing to be intended in sickness, is to be delivered from sin, which is not but by true repentance; to the furthering whereof it availeth much to confess to the Physician of the soul. If any be healed of their sickness, but not of their sin, it is but a repriuing for a time, that they may come under some greater judgement, according to that, john 5.14. Go 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 saveth a soul from death, etc. 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 having before exhorted to pray for others in the time of sickness, that they may be healed; here is intimated a further duty to be done, viz. not only to be solicitous for a brother's bodily safety, but chief for the safety of his soul, by endeavouring to convert him. Pareus. Piscator. Some without any coherence speak of it, as a proposition of a new duty. I subscribe to the coherence, there being nothing in this Epistle, but delivered in a method, as I have showed in my Analysis. Touching the sense: Pareus. The. Aquinas. Faber. Occumen. Some by erring from the truth understand only erring in matter of doctrine, in points concerning the foundation, and some both in doctrine and manners; neither do I see any reason why they should be severed, because either way the soul is endangered. Any error in manners, that is, walking in the way of any sin, in dangereth the soul; for the wages of sin is death, and he that faileth in one point, Rom. 6.23. james 2.10. is guilty of all the law. And to err 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 Gospel, when they erred only in the point of justification by works. If any man erred in the matter of circumcision, using it now under the Gospel, Gal 5.1. 2 Thes. 2.11. he is pronounced to be such as that Christ shall not profit him. And to believe lies is set forth as the way of destruction, to which disobedient persons are in judgement given over. john 17.17. It is the truth that sanctifieth and saveth, and therefore errout must needs corrupt and destroy. But every error doth not bring a man into this danger: for he that holdeth the foundation shall be saved, though he buildeth hay or stubble. 1 Cor. 3.12. And to err in a point fundamental destroyeth not, where there is a mind willing to learn the truth, but yet for want of means or time, the perfect knowledge hereof is not attained unto, as was the case of the Apostles, Acts 1.6. who thought, till the resurrection of Christ, that by the exercising of outward regal power, he would save his people, and confound his enemies. Touching the words following, He saveth a soul from death, Parens. and hideth a multitude of sins: Some apply both these to the person converted; the first in respect of God, he saveth him from death, to which God would have adjudged him for ever, if he had continued still in his sin: and the second in respect of men, who now that he is turned, absolve him from all his sins, and make account of him, as if he had not erred at all. And all this he doth that converteth another, not by the merit of any thing that he can do, but because under 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 sin. Some apply the first of these to him that erred, and the other to him by whose means he is converted; or both alike unto him that is converted, or that converteth: for God doth so accept of this so excellent a work, as that he will therefore save him that converteth also. Beda. And therefore some read it, animam suam, his own soul. I subscribe unto the first, that by the soul saved, is to be understood, the soul of him that erred only, for this is most agreeable to the speech, the subject whereof (as being before in the way of death) is the sinner whom one converteth, not the converter, who is commonly supposed to be in the state of salvation before. And he hideth his sins, according to the phrase borrowed, Prou. 10.12. because when a man is converted, all his former sins are hidden under the covert of his new life, The. Aquinas. he is now before God, as if he had no sin, Psal. 32.1. And to this also Pareus assenteth, that the convert hath no sin imputed unto him, now that by his conversion he is in Christ. Before men I cannot see how it should so much avail to have one's sins hidden, as to mention that to set forth hereby the excellency of this work of conversion. Note, Note. that a man in error, or in sin, is out of the way of life, and in the way of death: yea, he that is deceived only with error in fundamentals, is in a damnable estate, though his life be otherwise unblamable, and full of good works. Let the seduced Papist then consider this, and tremble to go on in his errors. Note again, Note. that although there be sin even in those that are converted, yet no sin appeareth, all is covered, and cast behind God's back, he looketh now only upon the study & care which they have to do his will, this coming between his sight and their old sins, whereas the impenitent and unconuerted is full of sin, blemishing and deforming him in the sight of God, so that he is all ugly and vile in his eyes, as any loathsome leper is in ours; which should make a wicked man out of love with himself, and to turn from this estate, seeing howsoever 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 sins, as one speaketh. Note lastly, Note. because Prou. 10.12. from whence this is taken, it is said, Love covereth a multitude of sins, that in love we ought to endeavour all that possibly we can, one to convert another from sin. The excellency of the work here mentioned should prick us forward to this most Christian duty, and the love of our brother should constrain us unto it, 1 Cor. 13. seeing if we be without love, we are without all substance. THE FIRST CATHOLIC EPISTLE OF THE APOSTLE PETER. THis Epistle is held by some to have been written before that of james, as by Pareus: Baron. Annal. tom. 1. and Baronius saith, that it was written at Rome An. Dom. 45. when Mark was there with him, whose salutations he sendeth. And his second Epistle an. 68 when Peter was now near unto his end, as is intimated 2 Pet. 1.14. If this were written so soon, 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 think that these Epistles were put out according to their order, as Lyra, james writing first, Lyra. and then Peter, Augustine speaketh of all these smaller Epistles, as written after Paul's Epistles, wherein Faith justifying without Works, had been so much set forth; upon which some gathered, that good works were not necessary to salvation: August. tem. 4. de fid. & opere. c. 14. and therefore both james, Peter, john, and jude, do mightily urge Works, affirming Faith without Works to be unprofitable. Thus I have related what I find touching the time of this Epistle, and the rest, but as I said before upon that of james. This dispute is not much material, but either because james his Epistle was first written; or because to the jews, who were Gods first people, it is placed first. And this of Peter after, because to such, as being Gentiles became first jews, and then were converted to the faith of Christ, Hugo Card. as Hugo Cardinalis conjectureth; and after Peter's, the Epistles of john, because they were written to the Gentiles converted to Christianity. Touching this, it was never doubted of to be Canonical, yea, it hath been always 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 Abbess, and kinswoman to the King of Kent, to send him the Epistles of Peter, written in letters of gold. The main scope of this Epistle is to comfort, and to confirm in sufferings for the Gospel's sake. And therefore after the scattered Christians named, to whom he writeth verse 1. he comforteth them first by setting forth their estate, Elect according to the foreknowledge of God, etc. vers. 2, 3, 4, 5.2. the benefit of afflictions, the praise of God, and the salvation of their souls, vers. 6, 7, 8, 9 And confirmeth them touching this salvation to be attained in a Christian profession, from the ancient prophecies set forth in the holy Scriptures, wherein thus much is declared, vers. 10, 11, 12. Making use of this consolation to stir up to holiness and righteousness, vers. 13, 14, 15, 16, 17. Which that it might be the more effectual, there is a commemoration made, by what a price we 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 grass, but endureth for ever, vers. 23, 24, 25. And having spoken of this being borne again, he urgeth them, as now borne babes to desire the milk of the Word, etc. 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 thorough Pontus, Galatia, Cappadocia, Asia, and Bythinia. Vers. 2 Elect according to the fore knowledge of God the Father, in the sanctification of the spirit, unto obedience and sprinkling of the blood of jesus Christ, etc. THe Countries here mentioned are all towards the East, and are large, Luther in 1 Pet. 1. being now under the Dominion of the Turk. Pontus is a great Country near to the Sea. Cappadocia is next unto it, for their borders join together. Galatia is seated behind 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 Commonwealth of Israel by their original, and in this respect are said to be strangers, though being converted, they joined with the jews that were Christians, and became one people, According to the foreknowledge of God the Father. This is the cause of our election, Gods preordaining of us, and not any free will in us. In the sanctification of the spirit, that is that we might be holy and spiritual, which holiness flowing from election is the only true holiness: opposed here to the many kinds of external sanctification, which the jews had unto the obedience and sprinkling, etc. that is, then have we part in this sanctification, and are truly Saints, when we obey the word of Christ in believing in his name, being thus sprinkled with his blood: for this which is here spoken in other words, is no more but what S. Paul saith, We are saved by faith, for this maketh us obedient and subject unto Christ. So that to obey the word of God, to be subject to Christ, to be sprinkled with his blood, and to believe, 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 blood of Goats used 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 coming down of the Holy Ghost: and it is likely that Galatia and Bythinia yielded him some hearers also, though there for brevity's sake omitted. It is likely, that by them being at that Sermon converted, other neighbour places came to understand of the Gospel; and because this our Apostle was the beginner of so good a work amongst them, he wrote unto them now altogether, to instruct, confirm, and comfort them more. Touching the name given unto them, strangers; Some will have them to be such as were Proselytes first, Glos. ord. Lorinus. Tho. Aquinas. Faber Stapul. and after by the hearing of the Gospel converted to the Christian Religion. Some, both jews scattered in these Countries, because verse 18. mention is made of vain conversation, according to the tradition of their fathers, because the jews were led much by traditions; and Gentiles embracing the faith, Beza, Piscator. because ch. 2.9, 10. they are said to be called out of darkness into light, and to be made a people of no people; and some jews only. But the reason of Luther seemeth best unto me, that they are called strangers, Acts 2.10. because no Israelites, as we read of Roman strangers, such as dwelled in Rome, but were no Citizens of Rome. And it is most probable, that they had been Proselytes in times past, and so such as for religions sake dwelled at jerusalem, 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 jews and Gentiles are to be understood, is weak, seeing a vain conversation used by tradition of Fathers, may as well agree to the Gentiles, as to Pharisaical jews, 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 jews any where called strangers; yet some understand the converted jews only. Touching these words, In the sanctification of the spirit, and to obedience, Oecumen. in 1 Pet. and sprinkling of Christ's blood; Some refer all this, according to the foreknowledge of God the Father in the sanctification of the spirit, etc. unto Peter an Apostle, holding that the other words, To the elect strangers in Pontus, etc. came in by a Parenthesis. And he called himself an Apostle, according to the foreknowledge of God the Father, to show that though in time he were after the Prophets, yet in God's decree he was not. And he saith that he was an Apostle, in the sanctification of the spirit, that is, to segregate the believing amongst the Gentiles from other heathen people by the spirit, sanctifying them to the obedience of the Gospel, and to the purging of their sins by his blood, and to the making of them willing to have their blood shed for his sake, which is also intimated here. And whereas we read 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 stream, referring these words unto the elect strangers. Note, Note. that we have not attained to the Christian profession by the liberty of our own will, but it is of God, who did long before even from eternity know us, and appoint that his holy Gospel should be professed amongst us. Note again, Note. that holiness and obedience unto God are most necessary for all Christian people, neither do any come to the sprinkling of Christ's blood, but in holiness and righteousness. The true Christian is elect in the sanctification of the spirit, etc. and therefore it is as vain for profane men to look to be blessed by the Gospel, as for Esau to look for the blessing of his Father Isaac, when he had profanely contemned his birthright. As for the Verses following unto the 10. they are easy to be understood. Vers. 3. he calleth the hope unto which we are begotten, a lively hope, because we do not hope for things that perish, which are dead things, as it were, Tho. Aquin● but for everlasting life, and our hope is lively, and not as presumption, where the life and power of grace is wanting; and the life that we hope to rise unto is by the resurrection of jesus Christ, for his arising again giveth us this hope, that we shall rise also, vers. 8. He calleth their joy wherewith they rejoice unspeakable and glorious. Aug. tract. 86. in johan. Augustine mentioning this place, readeth it, quem cùm videritis exultabitis gandio memorabili & honorato; and the vulgar Latin, With joy unspeakable and glorified, which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well bear. Thomas Aquinas followeth Augustine in the future tense; but if it be in the present, as the word is, or in the future, it is all one, for that joy which shall be unspeakably glorious is now begun in the faithful before they see it. CHAP. 1. VER. 10, 11, 12. Concerning which salvation the Prophets enquired and searched, who prophesied of the grace given unto us. Vers. 11. Searching what, or what manner of time the Spirit of Christ that was in them, did signify, etc. Because he had spoken of the salvation of the soul, Oecumen. in 1 Pet. 1. a thing not heard of almost in times past, he bringeth in the Prophets, that long ago made search about it. Daniel for his enquiring 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 captivities, wherein they might be fit to receive the mystery of the Gospel. The Spirit signified the Passions of Christ, by Esay 53. and jeremy 11. and the glory to follow, Hos. 6. We shall rise again the third day, and live in his sight. And these things, he saith, were revealed unto them, not for themselves, but for us, that they might not set light by them or neglect them being now preached. For if the Prophets took pains to search into them and to set them forth, not for their own, but for the benefit of posterity, it were a most unworthy 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 rejoiced and fung at their accomplishment, Glory to God on high, etc. 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 doubtless, Answ. that they prophesied, which was the immediate illumination of the Spirit, but they first prayed and desired to be herein enlightened, as we read that Daniel did, Dan. 10.11. and Esdras, and the faithful 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 enlightened in the mysteries of salvation 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 above enlighten the mind in the knowledge of his truth. Secondly, What is meant by the grace revealed unto them, of which they prophesied? Ans. It was the grace of the redemption of man by Christ, Answ. 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 Christ's Passions and following glory, and where these things are spoken of, and whether after that they were inspired to speak of these things, they were still to seek touching the time, and what is meant by what, and what manner of time? Ans. Some say, Answ. 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 received is, that the holy Ghost is here meant, who is peculiarly called the Spirit of Christ, Oecumen. Tho. Aquin. etc. because he dwelled in him, as he was Man, and proceeded from him, as God. Oecumenius showeth 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 he is said to be sent from Heaven, the Father is set forth. Touching the places where Christ's Passions are spoken of, look back to Occumenius, and there are many more which are easy to be found out. For both Christ urged the jews to read Moses, joh. 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 understood it not, either when it should be, or in what manner of state the common wealth of the jews should then be, whether in peace or war, in liberty or captivity: some knew it as it seemeth, Dan. 9.24. jaacob, Gen. 49.10. Esa. 2.4. Mic. 4.1. and others by searching and disceptation might attain to the knowledge of it also. Lib. 3. Generate. 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 break the Serpent's head. Therefore Eve called her first son's 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 unfit for such a work: and thus Seth was named, and No, and Abram, and Shem, etc. all having names that imply an expectation of some notable thing expected by them. Note. The. Aquinas prolog. in Psal. Note that it is to be rejected as an heresy, that of Theodorus Mapsuestiensis, condemned in the Constantinopolitan Council, that nothing is expressly spoken of Christ in the old Testament: for there are all things long ago set forth, and nothing more is in the new Testament but what is grounded upon the old. Fourthly, what is meant was revealed unto them, when he saith, vers. 12. Vers. 12. To whom it was revealed, that they ministered those things not unto themselves, etc. The Syriac Interpreter readeth it thus, And was revealed unto them every thing that they searched. Didym. de Spi. Sanct. And Didymus readeth it, Wherein it was revealed. But the right reading followed by all others is this. And that they understood that the Prophecies which they set forth touching Christ, should not take effect in their days, but long after, is plain Hab. 2.3. Esay 2.4. Ezech. 12.22, 27. Esay 28.10, 13. Mich. 4.1, etc. Touching the holy Ghost said to be sent from Heaven, this was certainly done at the Feast of Pentecost, and doth notably serve to express the unity of the Spirit, by which the Prophets anciently, and the Apostles more lately spoke. Lastly, how the Angels are said to desire to look into these things. The Latin translation is, in quem, into whom, as if it were meant, that the Angels desired to look into the Holy Ghost, mentioned before. But all Greek Expositors read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into which things: so also the Syriac, and Cyril Alexand. and Ephrem, Didymus and Ireneus. The things that they desire to look into then, are the mysteries of our salvation, to behold which, they stoop down as it were, for the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, that joh. 20.5. of the Disciple, jam. 1.25. that came and stooped to look into that part of the Sepulchre where jesus was laid. Cyril. Alexand. serm. de eo quòd verbum caro fit. These Mysteries the very Angels are said to desire to look 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 salvation were made manifest unto them, as they did not so fully understand before, Eph. 3.10. 1 Tim. 3.16. and herewith they desired to be acquainted, that they might declare them unto men, Beza annot. the phrase used to express their intent, looking into these things, being an allusion to the Cherubins placed in the Ark so as that they did always look towards the mercy seat. Exod. 25.20. Origen. Hom. ●1. in Num. Origen saith, That they desired to look into these things, and to set them forth for our salvation, lest they should come short of men, which might turn to their judgement. Some think, that by the Angels are meant the evil angels, as Didymus showeth, and Clemens Alexan. but they reject it. Some say, That the Angels desire to see Christ in their nature, Philip. Solitarius as he hath taken upon him the nature of man, that their nature might be adored by us in him, as ours is now by them; not that they can hope that ever it shall be thus, but to express the great benefit redounding to man by Christ's Incarnation. I subscribe to that which expoundeth these words, of the Angels delighting to look into these mysteries, even as a man loveth to look upon that again and again which doth greatly delight him, and into these things they desire to look, the rather to declare them unto men, as Gabriel to Mary, and many Angels to the Shepherds. It is most gross negligence therefore in men not to regard to know these mysteries, when as both Prophets and Angels, Note. for our sakes, have been so intent about them, and taken so much pleasure to search, and find 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 Latin 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 always 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 look upon his glory; as he is man, upon his birth and place where he was borne. The residue of this Chapter hath nothing difficult in it, but that having spoken of those to whom he writeth, as Gentiles, vers. 14. living before in ignorance, he saith, Vers. 18. vers. 18. that they were redeemed from their vain conversation delivered unto them by tradition of their fathers, as if they were jews, to whom he writeth, who were known to have been led by such traditions. Some, as I have already noted, Lyra. Lorinus. think that this Epistle was written both to jews and Gentiles converted, and therefore by these traditions understand both the traditions of the jews, overthrowing Gods Laws, Titleman. Caietan. Beza. and the idolatries of the Gentiles. Some understand only the idolatries of the Gentiles, which were delivered and taught from father to son; of such it is spoken, Ezech. 20.18. And Onesimus, Surius 16. Febru. the servant of Philemon, as Surius reporteth, answering one that questioned with him, about the price wherewith he was bought, spoke in these words, That the vain conversation from which he was redeemed, was Adultery, Covetousness, Witchcraft, Arrogancy, Backbiting, Dissembling, Anger, Drunkenness, and Idolatry the mother of all vices. And this indeed must needs be the right meaning, seeing that from all wickedness we are redeemed by the blood of Christ, which it was the more hard to be deliucred from, because this wickedness had been so long rooted and grounded, being delivered for many ages from generation to generation. Note that they which are delivered from their sins by Christ, Note. are turned from that which they have been nuzzled up in, and their fathers before, though they had used to live in that vain manner from the first father upon earth, Adam. That any corruption hath been ancient, is no plea amongst such as come to have part in the blood of Christ. Note. Traditions. He doth also glance at traditions of the fathers here, after which to live, is but to use a vain conversation, and such as they must be turned from that will be saved, of such traditions read Mat. 15. and such be the traditions of the Church of Rome, many of them tending to the overthrow of God's truth. We embrace such as are agreeable hereunto, as touching the Lords Day, the baptising of Infants, the communion of either sex, and in the public place, etc. but others, whereof that Church is full, being some absurd and superstitious, and some impious, we do utterly reject. Whereas it is said, Verse 20. that he was foreknown from the beginning of the world, it is to be understood, because it was foreknown that there would be sin, from which that we might be redeemed, the shedding of this Lamb's blood was necessary, otherwise this should not have been preordained: Vers. 22. purifying your souls in the obedience of the truth by the spirit. In the Greek it is, making yourselves chaste. Here is the fruit of a true and lively Faith, they in whom it is are sanctified in their hearts, which is when they endeavour, and by endeavouring attain to have chaste and pure minds, the Word of God descending into them, and not being outwardly received only; a like place unto this is 1 joh. 3.3. He that hath this hope purgeth himself; and this is done by the Spirit, a fruit whereof is to be holy and pure, Gal. 5.19. And this is the only way to become chaste in deed, for which it is laboured in vain by abstinence, as both Jerome and Bernard do testify of themselves; he that would be chaste indeed must have a chaste heart, made so by the Spirit entering in by the Word. Luther. Luther expoundeth the spirit here of the heart, saying, That the soul is purified by the obedience of the spirit, when the heart becometh obedient unto the truth. The collection made here by Lorinus, that our free will doth cooperate together with faith to our justification, is false: for he doth not teach, what is to be done for our justification, but for the exorning of our holy and excellent condition, Vers. 25. to which we that believe have 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 he hath other thoughts and desires now, neither is it changed as man's seed is, Tho. Aquinas. Basil. Epist. 79. Lyrinens. Dogma Christianae relig. his sequitur profectuum leges, ut annis consolidetur, tempore dilatetur, aetate sublimetur, incorruptum tamen, illibatumque mane●t. but remaineth the same for ever, changing us that are regenerate hereby, and therefore it is said to endure for ever, that is, in the effect thereof, because he that is regenerate hereby remaineth such for ever, never being again corrupted. A speech like unto 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 observeth, as the seed sown in the ground. It followeth, saith Lyrinensis, these Laws of increase. It is consolidated in years, dilated in time, sublimated in age, and yet remaineth incorrupt. CHAP. II. IN this Chapter he commendeth unto them the Word of God, whereby he had before showed that they were begotten, viz. the Word, wherein Christ is set forth as the foundation, upon whom we must build unto eternal life, exhorting to a conversation worthy of the estate into which we are brought hereby. So that here is, First, an exhortation to the right receiving of the Word of God, vers. 1, 2. enforced 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 upon him, and so become a most excellent people, from vers. 4. to vers. 11. Secondly, an exhortation to walk worthy of this estate by flying from evil, vers. 11. and doing of good, vers. 12. the particular parts whereof are set down: First, subjection to Governors in the Commonwealth, vers. 13, 14, 15, 16, 17. Secondly, subjection to masters, from vers. 18. to the end of the Chapter. After which, followeth the subjection of wives to their own husbands, chap. 3. 1 PETER Chapter 2. Verse 6. Behold, I put in Zion a chief corner stone, elect and precious, and he that believeth in him shall not be ashamed. Vers. 7. To you that believe it is precious, etc. 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. He that believeth shall not make haste: here, shall not be ashamed. But these words being well considered, the difference is nothing, as junius showeth, for to make haste, according to the Prophet, is to prevent Christ with his faith, by trusting to the works of the Law, and to that which a man can do, and this is the very way to shame and confusion; and so the Apostle here altereth the word by way of interpretation, as if he should have said, Shall by making haste thus to become righteous of himself be put to shame. This place of Esay is alleged once before, Rom. 9.33. where there is an other difference, for whereas the Prophet hath it, Behold, I put in Zion a corner stone of probation, precious, and a stone of foundation; there it is, a stone to stumble at and a rock of offence. But junius reconcileth this also, saying, That Christ is a stone of probation, when as he being preached, some believe, but some are hardened, and so it is proved who are Elect and who Reprobate; and in this proof making, they that are hardened stumble against this stone through their own malice and fall, and therefore the same Prophet elsewhere useth these very words, Esa. 8.14. A stone of stumbling and a rock of offence. That which followeth, vers. 8. for which thing they were set, is not so to be understood, 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 be saved, 1 Tim. 2. but they make themselves vessels of wrath, being set to stumble by the liberty of their own corrupt will. For the will of man is so free, that it cannot be compelled, and therefore he cannot complain of God, that he hath set him in that estate, which he hath brought himself into by his own works. Hitherto Oecumenius, whom Gagneus and Salmeron follow, and some others. But Beza rejecteth this, Beza annote in 〈…〉. 2. that God should not be said to have set them, but they themselves, for that God doth it, is plain, Rom. 9.17. Pro. 16.4. Luk. 2.34. jude v. 4. He therefore from the beginning decreed to reject some, it being always provided, that betwixt the decree and the execution thereof, sins should come between, for which the wicked shall be justly damned. And this, I take it, is the soundest construction, it is by a secret judgement of God upon them for their sins, that they are offended and hardened at the preaching of the Gospel to their condemnation. But I have entreated more at large already upon this argument in my second book, Rom. 9.11. Many for unto which they were set, Syriacus. Faber, Stapul. Lyra. Tho. Aquin. etc. read it, in which, in quo positi sunt, and expound it either of Christ, called the corner Stone, in whom every one is set, so as that he might have been saved, but through their own fault they prove reprobates, as Catharinus, or both sorts, both the faithful and unbelievers are set in him, the one to salvation, the other to damnation, according to that of Simeon. Luk. 2.34. Syriac. Oecumen. Duos parietes qui pa●ernam domum absoluunt, hoc est, gentiles & judaeos 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 again 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 hear and obey it. But the first reading [unto which] is most agreeable to the Greek, 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, jews and Gentiles are coupled together and became one, the unprofitable sacrifices of the one being taken away, and the devilish superstition of the other being traduced into godly piety. But ye are a chosen generation, a royal priesthood, an holy nation, etc. this is taken out of Exod. 19.5, 6. but that there it is a kingdom of priests, but according to the Septuagint, whom the Apostles commonly follow, it is as here, a royal Priesthood. Oecumenius observeth, Oecumen. that he having spoken against such as through unbelief stumble at this stone, now he praiseth the faithful. A chosen generation, the whole congregation of the faithful is called, as the nation of the jews is said to be elect, Rom. 11.2. because they are chosen out of the rest of the world to profess the Gospel, and to be a peculiar Church unto God. A royal Priesthood, or Kings and Priests, Revel 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 unto God: the same phrase of holy Priesthood is used before, ver. 5. Some restrain it unto Priests under the Gospel only, Hugo. Tho. Anglicus. the congregation being called so, because there are such therein, that offer the sacrifice of Christ's Body, and have the Keys as their Sceptre, and receive Tithes as their tribute, Isider. and a shaved crown as a crown. And this Priesthood, they say, is called kingly, because more excellent than that under the Law. But seeing it is said of all faithful persons in general, and they under the old Testament are called a Kingdom of Priests also; this exposition is but a depravation of the place, and therefore to be rejected. All the Fathers also understood it as we do. Some again, Raban. in Exo. 19 August, de civet. 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 have no difference, holding that all, yea even women, are Priests alike, as the Heretics called Pepuziani and Collyridianis. But it is to be understood, that all are called Priests only in a spiritual 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 upon these sacrifices, not only in private as others, but in public, and to serve about holy things, the Word and Sacraments. If any therefore shall presume, under 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 he may well look for a judgement to be sent from God upon him, as upon Vzziah by leprosy, and upon Saul to the loss of his Kingdom. This place is worth the noting, Note. both for the credit of those that are now in the office of Priests unto God, whom the profane sort think to vilify by this name: for it is the greatest dignity of the Christian profession, herein the honour of it standeth, that true Christians are Priests and Kings, these being coupled together, as dignities of the highest rank and much alike: and for the name given unto the faithful, Kings and Priests, the remembrance hereof should work a kingly and priestly mind in every one of us, to rule over our affections, and to offer up a pure conscience and conversation daily unto God, as * Leo Serm. 3. annivers. d●e sue as sumper. N●●il t●m r●giant, quamsubditum d●o a ninut corpor● su● esse rectorem, 〈◊〉 nihil sace●dotah, quam vou●●e domino consei●ntiam puram, & immac●lat●s pietatis ●ostias dealtari cordis offer. Leo excellently teacheth: Nothing is so kingly, as when a mind subject unto God ruleth the body; nothing is so priestly as to vow unto God a pure conscience, and to offer the immaculate sacrifices of piety upon the altar of the heart. Again, Note. let all keep within the bounds of their Priest hood, not presuming to do the public office of a Priest without a particular calling, because they are said to be Priests, no more than they will take upon them as Kings, because they are said to be Kings. CHAP. 2. VER. 13. Be ye subject to every humane ordinance for the Lord: whether to the King as chief, Vers. 14. or to Rulers, as being sent forth by him, etc. This other part of the Chapter being an exhortation to an holy and inoffensive life, M●y●r. beginning vers. 11. hath nothing almost of any difficulty. But that here beginning with particular duties, he commandeth subjection to every humane creature: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza rejecteth this reading as absurd, and followeth the other, every humane ordinance. But I see no reason why this reading being most proper should be rejected, seeing it may also have a good exposition thus, Be subject to every man that is in the place of authority, as vers. 17. Honour all men, where such a supply must needs be understood, for to expound honouring thereof, doing the offices of love, is to confound things distinguished: for he saith, Honour all men, meaning Superiors, Oecumen. Beza. Faber Sta●. love brotherly love, meaning equals. Honour the King, as Superior to all others. Yet I confess, that both Oecumenius, and Faber, and Beza, and all generally by all men understand 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 poor man Christ humble, by doing good unto Christ's poor; 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 having reference still to God only, and not unto carnal 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 grave and many Expositors cannot sway me to think, that by all men are meant any other than Rulers and Governors, 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 fear and tribute is, Rom. 13.7. Render to all men their dues, tribute to whom tribute, fear to whom fear, honour to whom honour is due. Now the Apostle setteth down this duty of subjection to Magistrates first and chief, as some have noted; Didymus. Oecumen. Chrysost: in Titum. August. Epist. 5. left Christians, hearing of the liberty of their condition, should refuse to obey, and to prevent envy in the Heathen, who were apt to have a sinister conceit of Christians in this regard, ever since one judas of Galelee arose and drew away many, Act. 5. Joseph. antiqu. ib. 18. c. 1, 2. holding that Governors 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. jude Epist. and therefore Saint Paul is earnest in commending duty and obedience also, and jude impugneth such as despise government, most sharply censuring them. Wherefore the Anabaptists are hence to be condemned, who deny Magistracy in a Christian state, and that obedience is due to any such, because Christians are a free kind of people and not subject unto men: for here, and Rom. 13. subjection is expressly commanded, neither was there ever any state well governed without Magistrates: read judg. 19.20, etc. Touching this subjection, how fare it extendeth, and how the Laws of Governors bind, I have already treated, Rom. 13. As free, and not having liberty, as a cloak of evil. Vers. 16. This may seem to be contradictory to that which went before touching subjection; Chrysostome. but Chrysostome resolveth it thus, as I find in Oecumenius: Oecumen. Obey Governors as free, that is, as believing him that hath made you free and commanded you to be subject unto them. Or else, as Oecumenius himself hath it, Be subject as free, that is, not having a mind ill affected towards Governors, for the envious or malicious mind is a slavish mind; seeing evil lusts and affections ruling in a man make him a slave, and not to be subject to Superiors; for to obey them freely and willingly, the mind not going against it, is to obey them, as free; but to obey them by compulsion is to obey as slaves, though they that do so may pretend a liberty by their Christian profession. Luther. Luther expoundeth it, as not abusing your Christian liberty to licentiousness, to live now as ye list in rebelling against Princes, and contemning their Laws, but freely and willingly obey them, as if there were nothing to compel you thereunto: for the true Christian doth so willingly perform the things of the Law, as that it is said, 1 Tim. 1.9. The Law is not given unto 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 judgeth justly. Vers. 23. The vulgar Latin hath it, but deliuered to him that judged him unjustly, as if it were spoken of his willing going to the death, whereunto he was unjustly condemned by Pilate at the instigation of the jews. There is another reading also mentioned by some: He delivered those that judged him unjustly; Th. Aqu●nas. Gorra●. Lorin. that is, either to punishment, that they might be corrected; or else by praying for them, that the sin might not be laid to their charge. But amongst all the Greeks' it is read as we read 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. He commended the cause or vengeance to him that judgeth justly, which he seemeth also to speak of, joh. 8.50. And he committed it to him, when so patiently he bore the wrongs that were offered unto him, resting in this, that God knew that he was innocent, Luther. howsoever they traduced him, being assured, that suffering thus unjustly, it would redound to his greater glory, and to their confusion, if they repent not. It is not meant that he called for revenge against them, for he prayed that they might be forgiven, and rebuked his Disciples, when they would have had fire called for from Heaven, but only that he referred quietly the matter to the Lord; in regard of whose superin tendency over all things that are offered unto us, we should likewise be patiented and refer the matter to him, who will one day rectify every thing amiss. One expoundeth it, he committed himself to God, 〈◊〉 He●●●● who judgeth justly, and so for our sins appointed him to those sufferings, and looked not at the instruments, wicked men, who in spite and malice offered these things unto him. Note, Note. that the liberty which Christ hath brought unto his, is not a liberty from lawful government; they which under the colour of Religion disobey the lawful Magistrates, or from whom subjection to them is forced, in stead of liberty have nothing but a cloak of maliciousness. Again, Note. note a most effectual reason to persuade every one to suffer patiently any injury, viz. because Christ suffered patiently when he was railed upon, diversely abused, and crucified. Luther. Cur t●itaque malis te non affici pateris, cum totus minisi p●ccatum est If he that had no sin did bear such horrible indignities, much more we that are all sin, should bear the injuries offered unto us. CHAP. III. IN this Chapter the Apostle proceedeth to other economical duties, showing how Wives should carry themselves towards their Husbands, and in how modest a manner they should go● attired, unto vers. 7. and then how Husbands are to ca●●y themselves towards their Wives, vers. 7. after which he enlargeth himself, exhorting all to such virtues as do generally conduce unto peace and unity, from the eighth verse unto the eighteenth, where again the ground of unity is first laid, vers. 8. Secondly, we are exhorted to one particular point, viz. not to require ill language with ill language, but to bless those that curse us, vers. 9 Thirdly, here is an argument to persuade unto this, drawn from Psalm 34.13. a man must necessarily restrain his tongue that he may be blessed, vers. 10, 11. Fourthly, another reason is used, because in praying for those that rail upon us, we shall obtain suour of the Lord, whereas, if we should do otherwise, he would be against us, vers. 12. Fifthly, he argueth from the blessedness of those that have this patience when they are wronged, vers. 13, 14, 15, 16, 17. Sixtly, he doth again reason from the example of Christ, because he had something more to deliver concerning him, viz. How be having wrongfully suffered death, was raised again, there being in the remembrance of that his death, a Sacrament of Baptism in the Church, setting forth the inestimable benefit coming by his bloodshed: even as by the Ark Noah and his family were saved, so the faithful being now saved by his blood besprinkling the conscience in Baptism, in the confidence whereof we pray and prevail now that Christ is risen and ascended up to the right hand of God, from vers. 18, to the end of the Chapter. 1 PETER Chapter 3. Verse. 3. Whose apparel let it not be any outward thing of the broidring of the hair, or of putting gold about, or the ornament of apparel put on. Vers. 4. But the hidden man of the heart, etc. 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 unto the man, vers. 2. He that by the Word is not brought to believe, may without the Word be thus won; 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 Wife's modest, and humble, and honest carriage of herself is won to the Faith, he is said to be won without the Word. Whereas outward ornaments are forbidden unto women, it may seem that this was not observed by Hester, nor by judith, for they decked themselves in goodly apparel: but it is to be understood that they delighted not in these things, they arrayed themselves thus only for necessities sake, and so should all faithful women; they should prefer the going without such ornaments, and when they use them, do it without taking delight therein, only to please their Husbands: but whatsoever dress they use outwardly, let them be sure to put on the inward array of modesty and humility, and when women are admonished about their apparel, men are to understand that such curiosity about their hair and apparel is much more forbidden to them. Other Expositors speak almost to the same effect with Luther, upon that of women's winning men without the word; Mayer. we shall not need to dwell on it, having been sufficiently explained already. The main question of this place is, whether it be altogether unlawful for women to use such ornaments of hair, and gold put about, and of costly apparel, because it seemeth here to be expressly forbidden? Some writ so upon this subject, as if the reward of it were damnation. * Cypr. lib. 3. c. 3. l. Cyprian saith, Women that are clad with silk and purple, Serico & purpara ind●●ae Christum endure nequ●●n●: aur●, margaritis & monilibas ornatae ornamenta cords & pectoris perdiderunt. cannot be clothed with Christ; and they which are adorned with gold and precious stones, have lost the ornaments of the heart. Again he saith, that it is the property of an harlot to deck herself thus, bringing in the example of Thamar, and of the Whore in the Revelation, adding, that superfluous adorning of the body is worse than adultery, because there the chastity only, here nature itself 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, cleanliness and comeliness; the one in the care of the hair and the skin, the other in gold, and precious stones, and costly apparel; 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 apparel, and consequently of broided hair and gold, is not simply unlawful for Christian women, appeareth by Hester and judith before named; and Abraham sent such ornaments to be put upon Rebecca; and the virtuous woman is described to be clothed with silk and purple. Again it is said, that the kingdom of God standeth not in meat and drink, nor other outward things, but in righteousness, etc. Ruth also is said to have washed herself, to have anointed her, and put on good raiment. And Augustine faith, that a woman may sinne if she weareth meaner apparel than her husband is willing withal. It is therefore to be understood, that women ought not to wear such costly apparel, & other ornamants here mentioned, in pride, or to allure other men unto them, but for distinctions sake according to their husband's place and calling, and to please them, and that they may take the more delight in them, and not be drawn to go after strange women, and according to the custom of the place and Country wherein they live. Neither is Cyprian or Tertullian so sharp against these things, but only in the case of pride and vanity, and when they deck themselves to please adulterers, Tho. Aquinas. Aug. Epist. 73. Ne affectent vestitus placere sed moribus. as Tho. Aquinas hath rightly observed. Augustine saith, that women should please their husbands, not so much with apparel and dresses, as with good manners and conditions. The scope therefore of the Apostle here is not to beat down all womanly ornaments, or these here named, but to teach, wherein both women's and men's adorning chief standeth, viz. in grace and virtue. But all painting of faces, and colouring of hair, and wearing of other hair, is by all condemned, as the perverting of nature, and may not under any pretext of pleasing the husband be used, Cyprian. de habitu mulierum. Nazianzen. Carm. contra mulieres. And by the same reason much more is costly apparel, and curiosity about hair condemned in men. Gregory saith, Greg. Hom. 6. in Euang. pensate quae culpa fit, hoetiam viros appetere, à quo. pash●● Ecclesiae & feemmas prohibit. 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 Pastor of the Church had a care to forbid unto women. Clemens Alexandrius calleth such effeminate persons, such as cut themselves with an illiberal and whorish cutting, Illiberali & meritriceo se tonsu tondentes. jerom saith, Ye wove gold in your coats, but hell fire shall devour 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 have more costly habits. The high Priest had costly clothing appointed him to wear in the execution of his Office: and Solomon had royal apparel, which is not discommended by our Saviour Christ, when he maketh mention thereof. And it hath been a thing accordingly used by great persons every where, and is used at this day: for apparel if it be costly, maketh a man in authority to be the more reverenced of the common sort, but being base and poor, it maketh him contemptible as Pholopaemen, of whom Plutarch writeth. But every one is to take heed of abusing his apparel to pride and vanity, evag. l. 5. cap. 13. as justinus junior the Emperor godlily advised Tiberius his successor, when the Imperial habit being by him resigned, was to be put upon him; Let not the glory of this garment deceive thee, nor the illustrious adorning of these things to the eye lead thee to error, whereby I myself having been deceived, have become subject to most grievous punishments. Behold God, who hath done good unto thee, hath given thee this habit, and not I; honour him, that thou mayst also be honoured of him. Touching Husbands, vers. 7. he saith, Vers. 7. Dwell with them according to knowledge; giving honour to the Wife as to the weaker vessel, etc. Here arise two questions. Quest. 1. What it is for a man to dwell with his wife according to knowledge? Quest. 1 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 been more liberal in giving to the poor; & in going in unto her, not out of the violence of lust, but according to reason, for the obtaining of issue in the fear of God. 〈◊〉. Beda. 〈◊〉. Some add also, knowing what God would have them do, and being able to instruct his wife in things pertaining to God. ●u●●er. 〈◊〉. Some will have this dwelling with them according to knowledge, to be by governing of them, not in a madbrain 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 persuasions and reasons to reform it. Quest. 2. What it is to give honour to her as to the weaker vessel? Quest. 2 Answ. This is also expounded according to the first, by some of giving her honour by abstaining from the marriage duty at certain times, and not at all times rushing into it, as bruit beasts, who are carried only by lust: for sometimes the woman doth desire that the man should reframe, when as it is fit that he should yield so much respect unto her as to forbear; 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 have commended abstinence from the marriage bed all the time of Lent, applying to the approving of this exposition that of S. Paul, Thes. 4.4. That every one of you may know how to possess his vessel in holiness and honour. And thus all that were for the first exposition understand this. But others interpret giving honour to the woman of using her as fellow, and not as a servant; for as wives ought to obey their husbands, so husbands ought to give a kind of honour to their wives, not carrying themselves insolently towards them, when they are worthy of blame, whereby they may think that they are contemned, but by reason persuading them, seeing otherwise there will be nothing but strife and brawling, in which case no acceptable prayers can be offered up unto God. And this seemeth to be the most genuine exposition, because he addeth something of a parity betwixt a married couple in respect of the best things, as heirs together of the grace of life, so that, as wives ought, according to that which was taught before, to obey and reverence their husbands; so husbands ought to give respect to their wives, they being in some respect equal one unto another. This honouring of the wife is by forbearing to deal with her by checks and stripes as with a servant; and likewise by putting her to any base office, which doth not sure with the condition of such an husband, and by loving and respective terms to speak unto her, and in place preferring her, and for food and apparel maintaining her according to his degree and quality: and for his understanding, the use of that is in wisely admonishing her of such things as be amiss, that by the force of reason being convinced she may reform them. That there should be such a mutual striving betwixt man and wife, in reverencing and respecting each other, the word likewise doth imply, Likewise ye husbands dwell, etc. that is, as I have hitherto exhorted women to imitate Sarah in reverencing their husbands; so do ye give honour to them also, because howsoever they are subject unto you, yet there is an honour and respect from you again due unto them. Note, Note, that a woman is not so much set forth by apparel as by virtue, and every wise man will esteem better of her that is modest, and doth her duty well towards her husband, than of her that is outwardly most gorgeous and beautiful. So that if any woman doth desire to win the heart of her husband, & if he be out of the way, to convert him into the right way, let her not attempt it by such means as may make her seem outwardly more beautiful, but by such Matron-like virtue as is required in a Christian woman. Note again, that he is a fool and no wise man, Note. that useth his wise as his underling, or servant. A wise man will give that honour to his wife, as whereby her affection may be drawn more towards him, to do her duty the more cheerfully. She is his vessel, but she is tender and weak, therefore that she may be the more commodious for him, he must not be harsh towards her, nor proudly domineer over her, but he must entreat her gently as she is able to bear. To use the comparison of Luther here, I●●●●r as a man useth any instrument for any purpose, as his knifeto cut withal, to the end that he may keep it sharp he will not dash it against hard stones. He than that beateth and misuseth his wife, as his choleric passions sway him, is a fool, and wanteth the reason of a man whereby to govern a woman, and there is such a bar put in the way of his prayers, that they are hindered from ever coming up and prevailing before the Lord. Lastly note, 〈◊〉 that it is the man's duty to dwell together with his wife, and not having a wife to keep abroad, and to company with other women, nor having married a wife to live separate any long time from her, but for a certain space only as the necessity of his affairs doth require, and that by mutual consent, as 1 Cor. 7.5. CHAP. 3. VERS. 13. And who will hurt you, if ye be followers of that which is good? Vers. 14 But if ye suffer for righteousness, ye are blessed, fear not their fear, etc. Vers. 15 Being ready always for apology to every one that asketh you, etc. 〈◊〉 in 〈◊〉 Because none can do any thing against any man without God, who will never do any ill to such as live righteously, he moveth this question, Who will hurt you, that is, no hurt can be done unto you; and if it shall seem an hurt which is offered to the godly, even for religions sake, ye must know, that this is a matter of blessedness, and if it were an hurt, God would not suffer it to be thus. Fear nothing therefore that persecutors can do against you, but sanctify the Lord in your hearts, that is, by separating from the wickedness wherewith they are polluted. And be ready, that is, be so studied in the faith which ye profess, that ye may have in a readiness a sufficient reason hereof to be rendered, when ye are required thereunto, because in this case, if a man should come to speak unpreparedly, he might haply by making a weak answer wrong his most just cause; but when with holiness of life, a sound answer to confirm the truth concurreth, the adversary is put to shame, and ofttimes brought to glorify God by an happy conversion thus wrought in him. The Lord biddeth that we should not take thought what to answer, when we are brought before Rulers and Governors, but it is to be understood 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 devil, for none can pull him back from good unto evil that is resolutely bend to do well, and if they do any hurt to such a one, they benefit him more than they hurt him, by the exercise of his patience. Fear not their fear, that is, such things as in them may seem to be able to strike terror into the mind, as their outward greatness, and power to punish, they be the words of Esa. 8.12. Sanctify the Lord in your hearts, that is, holding fast the faith of the Lord jesus, and both in word and suffering for the Gospel, being ready to make apology by word, when any out of a desire to learn do ask you; otherwise to speak of the mysteries of salvation, is but to cast Pearls before Swine: and by suffering most notably do we show our hope, when we expose ourselves to any torments for the joy that we hope afterwards to possess. He that suffereth in his body, Luther in 1 Pet. 3. or by the loss of goods for the Gospel, is not hurt, because these outward things are nothing worth in comparison of the reward to come. Fear not, though they make themselves terrible unto you, but sanctify the Lord in your hearts, that is, whatsoever befalleth you, whether to the outward sense it be grievous or pleasant, acknowledge that it cometh justly upon you, and that it is good, and for which ye ought to give God thanks, for he that is impatient, and murmureth under sufferings, profaneth God, but the patiented and thankful sanctify give 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 mayst be able by plain sentences our of it to justify the truth, and yet do it with meekness and fear, not imitating the adversary in railing speeches, and considering, that when thou art best provided with sentences of Scripture, thy memory may either fail thee, or the devil by art and cunning brought to elude thy places, may as it were, wrist thy weapon out of thy hand; in fear and reverence depend upon God, who must put into thy mouth what to say at that time. Wherefore it is necessary that every one get by heart some plain sentences of Scripture, whereupon our faith is founded, and not rest upon the Church, thinking it sufficient to believe as the Church believeth, or by humane reason to defend the doctrine of our faith, as the Papists teach to justify their shutting up of the Scriptures from the reading of the lay people. But this was a notable cunning of the devil to make a way for their Priests to teach any thing, though never so gross, when the people being ignorant of the Scriptures, could nor contradict them herein, and to make the Priests themselves to neglect the reading of the Scriptures, which by the liberty of the Scriptures they should have been enforced to read diligently, lest some of the Laity should oppose them in their errors. Because it is an usual thing for the godly to suffer at the hands of the wicked, Mayer. it may seem a paradox which is here delivered. No man will hurt you, if ye be followers of that which is good. But it hath been well resolved, that the hard measure offered to Christians by persecutors, is no hurt unto them. Chrysostome in that Homily entitled, 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 read it over daily, and if he could to run it by heart. Losses, saith he, poverty, reproaches, bands, banishments, or servitude, or any other thing that we count evil, cannot hurt us, because they touch not the Orthodox opinion concerning God, or virtue, or the soul, the seat of these, unto which they are an ornament and true good. They only are hurt that do hurt, and not they which seem to be hurt, unless they will hurt themselves, through their impotency of mind and impatience. * Nulla nocebit tibi aduers●● as, si n●lla dom●netur in teiniquitas, Psal. 139.2. Aug. Serm. 107. de diversis. 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 liberavit a teipso, homine malo, nibi● tibi noc●bit, quasquis suerit in te alius homo malus. It is a true saying, None adversity will hurt thee, if none iniquity reigneth in thee. And that of S. August. of that prayer of David, Lord deliver me from the evil man. Be not thou evil to thyself, let God deliver thee from thyself, for when God by his grace & mercy, of evil maketh thee good, whence doth he deliver thee, but from thyself an evil man? And if God hath delivered thee from thyself being evil, nothing shall hurt thee, whatsoever another evil man doth unto thee. Touching the place alleged out of Esay 8.11, 13. it hath been sufficiently resolved already, as concerning the not fearing of their fear, and for sanctifying the Lord in our hearts, Luther hath spoken fully. It is the same in effect with that, Matth. 10.28. Fear not him that can kill the body, and then can go no further, but fear him that can destroy body and soul in hell fire. Fear not their fear, is, fear not them that can kill the body, sanctify the Lord in your hearts, is, fear him that can destroy body and soul in hell fire, let the dread and fear of him be so in you, as that ye may not be overmuch troubled with any other fear. For the best may have some fear of men, as * Paraphrasicald, jusium qu●●quid acciderit non conus●at. Met●s tangi potes● sed non perturba●i, Prou. 12.21. Hugo. joseph had of Archelaus, but he feareth not man overmuch, according to the paraphrase. No accident can make the just man sad, he may be touched with fear, but not troubled, as the Lord hath said, Let not your hearts be troubled, neither fear ye, john 14.1, 27. Touching the apology which we must be ready to make to every one, that asketh; some think that it was meant of the dispersion of the jews, which were Christians, if any did question with them about this judgement upon them: or else, that it is meant of all that come to baptism, it being required that they should be able to give account of their faith. But it is plainly meant of that defence of the truth, which every one should be able to make, when by the adversaries of the truth they were required hereunto, whensoever they should see that their apology, and the opening of the mysteries of Christianity might do good. Otherwise that rule is to be followed, Matth. 7. Cast not pearls before swine, etc. and as we are to use patience in suffering, so we are to defend our cause with meekness, not with v●le and insolent speeches against our opposers, because we have the truth on our side. This is the common course generally to be followed, every one to labour to be furnished at the least with some general arguments to confirm 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 Saviour, Take no thought what to say, this is spoken, saith he, to show what the virtue of the spirit was in those extraordinary times, not that we should not do what we can to arm ourselves against the combat, when as even out of the case of danger, even the most eloquent and wise being unprepared, become speechless in disputation. Note, Note. that the only sure way to b●●reseured from all that might hurt us, is to live innocently, and not to hurt others by word or deed, no not being provoked: for if any shall offer to do any thing in this case against us, they hurt themselves, and not us, and further our blessedness. Note again, Note. that a man may be vilely entreated outwardly, beaten, imprisoned, and tormented, and yet not hurt hereby, as all that suffer wrongfully being patiented, and therefore no outward sufferings should move us, 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 every one, be he learned or unlearned, to read and study upon the holy Scriptures, that he may not be to seek in his answers about the doctrine of faith, Hom. 16. in johan. when he is required thereunto. Chrysostome doth sharply reprove Christians, that labour not for knowledge, that they may understand the reason of the Christian faith, alleging, 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 he saith, that many Christians are so ignorant, that they cannot give an answer what the Trinity is, what the resurrection, or why Christ was incarnate at such a time? And lastly, he refuteth that tenant, that a simple soul 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 speak against reading of the Scriptures, as most dangerous? CHAP. 3. VERS. 18, 19, etc. 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 been disobedient, when once the long-suffering of God waited in the days of Noah, etc. As Christ was both God and man, so he died as man, Occumen. in 1 Pet. 3. and as God rose again to deliver us from death and corruption. For he was raised by the power of his deity, to show that we shall rise again, raising up the bodies of many that were dead also, for our further confirmation herein. In which he went, etc. Here is showed how the benefit of his passion extended to the unjust not only living, but dead long before, because he had said, He suffered, the just for the unjust. 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 living, namely to so many as lived well, and would have been ready to embrace the faith of Christ, if he had come amongst them, he went and preached to them, that they might be delivered by him. And that it might appear, that there have been always means of coming to faith and obedience, so that the condemnation of the unfaithful is just, he maketh mention of Noah, who was long ago, even almost from the beginning, by whom they might have been converted. And having spoken of the Ark, and those that were in it saved by the waters, he applieth it unto Baptism: for as the waters then drowned the wicked world, but those that fled into the Ark were preserved; so by baptism the wicked and unbelieving devils are drowned, but the faithful are saved; & as water washeth away the filthiness of the flesh, so baptism cleanseth the soul in a mystical and wonderful 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 seek unto God, by what means they may be saved, and so understanding that baptism is the means, they have recourse thereunto. Christ is said to have died once, it being implied, Th. Aquinas. Gorran. Glos. Ordin. that he shall die no more, against those heretics, that held, that he suffered in the air for the devils, after that he had done suffering here upon earth, and to rouse up the secure from sin, because, if now after that Christ hath suffered they live in sin, there will be no more redemption for them, Mortificatos car ne, utuificatos autem spirtus. seeing Christ dieth no more. That he might offer us up unto God being quickened in the spirit, that is, either the holy Ghost, or our spirit, because the true Christian dieth to the flesh, but liveth to the spirit. In which he went, that is, in a spiritual manner, by internal inspiration, even before that he was incarnate, preaching by Noah, & by his Angels, whom he used as his Minister's to declare his will in those times. To those that were in prison, that is, of the flesh of sin & error, according to that Ps. 141. Take my soul out of prison; in one translation therefore it is, To them that were shut up in the flesh. When they expected God's patience, that is, thinking that God would still with patience bear with them. They were saved by the water, because the water lifted up the Ark; and eight persons are mentioned as alluding to him that should rise again the eighth day, and to the time of the general resurrection, which some think shall be upon the same day. Baptism is like unto the Ark, and so is tribulation, through which a Christian must go in diverse things. First, The Ark was made of boards hallowed, so the Church consisteth of persons afflicted. Secondly, The Ark was of incorruptible wood, so are Christians such as will not be corrupted. Thirdly, They that were saved in the Ark, were saved by Noah, signifying rest, so the Church is saved by Christ. Fourthly, Out of the Ark none were saved, so neither out of the Church. Fiftly, The waters being increased, the Ark was borne up higher, so the Church grew greater by tribulations. But the Baptism that saveth is not any Baptism, for there is no such thing in the jews baptizings, or in john's baptism, or in that of heretics, in which there is only water, but not the spirit: but the baptism used in the true Church, wherein the Minister demandeth, whether he believeth and renounceth the devil, etc. exacting a pure conscience in him that cometh to be baptised, which good conscience tendeth to God, and he that coming with such a conscience is baptised, juther in 1 Peter 3. is saved by the resurrection of jesus Christ, that is, exemplariter, rising from sin to virtue, as he rose again, Rom. 6. Christ is said to be put to death in the flesh, when the man Christ died upon the Cross, his natural faculties ceasing, he not living by meat, and drink, and rest any more, as is usual amongst men that are living here. And he was quickened in the spirit, that is, was raised up again to a spiritual life, wherein he liveth for ever both in soul and body. And living this life now he preacheth not vocally, as he did, but spiritually, when his Apostles and other Ministers preach, being spiritually present with them unto the end of the world. The spirits, unto which he is said to preach, are they that were sometime disobedient in the days of Noah, not that they precisely are meant, but such as they were: for when he preacheth inwardly to men's hearts and spirits now, he 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 preserved, are said to be saved by the water, because when all others perished in the water, they were borne in the Ark upon the waters, and escaped drowning. So likewise by Baptism, whatsoever is carnal & natural is destroyed, and we are made spiritual, when we are hereby received into the Church, as into the Ark, depending upon Christ by faith. But it is nothing outward in baptism that saveth us, but the covenant whereupon a good conscience doth comfortably rest, being able to say, This thou hast promised Lord unto me, and therefore wilt perform it. By the resurrection of Christ, that is, it being by faith apprehended not only that Christ died for us, but that he rose again to make his death effectual unto us. 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 unfruitfully. But this is worthily rejected by Luther, because there is no coming out of that place. Gagneus And Gagneus a Papist also derideth it, ask who told him of any that were there converted: He also confesseth, that he cannot attain to any satisfying resolution of this place. Some, he saith, expound it of Christ's coming once before his coming in the flesh, even in Noah's time to preach, whilst the Ark was in building: but as they disobeying, & not flying into the Ark, were drowned; so now that Christ hath come in the flesh, if any obey not to fly to the Sacrament of Baptism, they cannot but perish. The Greeks' read that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirits in hell, which we read in prison, holding, that he went to preach unto them, not to save them, but to upbraid them with their infidelity and sins, 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 up 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 Latin translation followed by Tho. Aquinas, and Gorra● readeth it, Mortificatos carne, etc. as I have showed already, and it is expounded by them accordingly of our being mortified and quickened. But the Latin translation hath been amended according to the Greek, as Lorinus acknowledgeth, being by the fault of the Writer corrupted, according to Gagneus, and Augustine. jerom and Cyprian, and Ruffin. follow this reading, He being quickened, etc. But it being agreed about this reading, yet there is a question what is meant by Christ's being quickened in the spirit. 〈◊〉. An answer to certain objections against Christ's descent. Some contend, that his soul was preserved alive, when he was bodily dead, and that nothing else is meant. And one taketh great pains in alleging other places of Scripture, where to quicken doth signify to keep alive, as Luke 17.33. Luke 9.24. Mark 8.33. john 12.25. Exod. 1.22. 1 Sam. 27.9, etc. And the Syrian Interpreter, who readeth these words here, Gecumen. August. Th●. Aquin. Euther. He died in body, but lived in spirit. Some would have his divine power meant, quickening others that were dead, who came out of their graves. Some understand his reviving again to a spiritual life after his bodily death, the quickening spirit coming again into his dead body. Some lastly understand his divinity wherein he lived, ●●●d ras. 〈◊〉. and always liveth, because the Godhead is a spirit, expounding his being quickened in the spirit, of his being restored to life by the power of his divinity. Beda citeth Athanasius, taking the spirit here for the holy Ghost, Athanesues. as if it were meant, that he was quickened in the faithful, his members in the spirit coming into them. I subscribe to that of Augustine and Luther, as seeming to me most genuine, he died the natural death, but lived again the spiritual life in soul and body. For although the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be often put for preserved alive, yet here it being opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it agreeth better to understand it of that which is opposite to being put to death, that is, being raised to life again in the spirit, that is, by the power of the Deity, his very body is now become spiritual, 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 jesus 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 natural life for a spiritual and heavenly which is for ever. Secondly, What is meant by Christ's going in the spirit to preach to the spirits in prison, etc. To this it is answered diversely by diverse, some of which answers I have showed already. First, It was a general received 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 coming. Clemens Alexandrinus Strom. 6. Athanasius Epist. ad Ep●ctet. Epiphan. Haeres. 77. Cyrillus Alex. in johan. cap. 36. lib. 12. Hillar. in Psal. 118. jeronym. in cap. 54. Esa. Ambros. in Rom. 10. justin. in tryphon. Irenaeus lib. 3. cap. 23. And the last of these two allegeth a place out of Esay, the former of jeremy, in these words, The holy Lord of Israel was mindful of his dead which slept in the earth, and descended to preach salvation to them, that he might save them. Which words are not now extant any where, but are thought by Irenaeus through the hatred of Christianity to have been put out by the jews: yet they that agree in the general of Christ his descent, do greatly differ about the effect thereof. Some holding that he saved all that were in hell before by his preaching, as Hilary, and Hermes in his book entitled Pastor; but the disobedient in Noah's time are named only, because they were the greatest number that perished together. This is mentioned and rejected as an heresy 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 he saved only those that were worthy, who led a good life, and would have believed, if he had before come amongst them, but upbraided the rest by their disobedience and infidelity, as Occum. Gregory Nazianzen, etc. or that there were some penitent amongst them that were drowned by the flood, whom he had saved, as Lyra teacheth. And it is a thing generally held amongst the Papists, that there were in Limbo patrum the souls of the faithful, who died before Christ's incarnation, who were by his descent delivered. Some again, and they be the Divines of our side, which teach a descent of Christ's soul, hold, that he went down to upbraid the incredulous in Noah's time, and such like, with their infidelity, showing them what he had suffered for the salvation of the faithful, of the benefit whereof they were altogether deprived through their own default, to their greater terror. Touching the distinction which is made of Christ's preaching, as if it had been partly to such as were appointed to life, when it is spoken only of the disobedient in prison; it is a plain wresting of the place: and therefore Lorinus himself a jesuite calleth it in question, how it can stand. Touching the penitency supposed to have been in some that were drowned, it is a mere conjecture without all ground, and if any such were, they went not with the rest doubtless to this prison, but to Abraham's bosom; or as the thief upon the cross to Paradise. Touching the last, it seems 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. Name 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 Edward's days An. 1552. Artic. 3. Even as Christ died for us, and was buried; so he is also to be believed to have gone down into hell, for his body lay in the grave 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 unto them, as Peter testifieth. Secondly, Some hold, that Christ's preaching in a spiritual manner by Noah is meant; herein Thomas Aquinas followeth Augustine. August. epist. 99 In this also join Beda, Hugo, Carthusianus, Beza, etc. Thirdly, Luther. Some understand 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 chains, Psal. 106. Esa. 42.49. And to show that of old they were bound with the chains of infidelity, he mentioneth the imprisoned in the days of Noah, and they are called spirits, to intimate the immortality of the soul. Fourthly, Some understand by the prison here Purgatory. Francis. Turria. Fiftly, and lastly, Some most absurdly apply this preaching to the eight persons in the Ark, 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, understanding his making them to feel the power of his passion, who died long ago, and yet remained in their souls, expecting the Lord jesus; and he saith, that it should not be read in prison, but in a watchtower, in specula, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. For my own part I subscribe to those, that hold this to be the most obscure place in all the Epistles; for no Exposition that hath hitherto been given doth so fully satisfy, but that some exceptions will lie there against. That of Arias Montanus falleth of itself, because they in the Ark were obedient, whereas this preaching was to the disobedient. 2. That of Purgatory is a mere fiction, there being no such place in rerum natura. 3. That of Caluin, applying it in part to the souls of the faithful seemeth to be improbable, because these were the disobedient, and it is not only said, that he preached, but went and preached, intimating a local motion, and not only a virtual penetration. 4. To expound it of his preaching by Noah, is to pervert the order of the Text, according to which this his going must be after his inclining again, and why should he call the men living at that time spirits, which is a word no where used to set forth living men by, but either Angels good or bad, or souls departed. 5. Much less can the Gentiles be understood by the spirits in prison, amongst whom the Apostles came, because they were such as lived in the days 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 delivered again, seemeth to be contrary to the holy Scriptures, as hath been already showed. There remaineth then only that of his descending to triumph over the Devils, and to upbraid the damned spirits with their infidelity and impenitency, showing how justly they were for ever therefore shut up in that place of torment; and because they of the old world were the most noted for their great multitude that went down thither together; he mentioneth them, but in them understandeth 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 Christ's preaching to convince the impenitent, as justly and certainly reprobate and damned, as appeareth, Mat. 11.21. Mat. 12.41, etc. What is meant, when Baptism is said not to be an outward washing, Verse 21. but the request of a good conscience unto God by the resurrection of jesus Christ? What others have said hath been already set down. Piscator. Scholia. Piscator to this speaketh most fully and excellently: Baptism standeth not so much in the outward washing of the body, as in the remission of sins by the blood of Christ, which is the washing of the soul and conscience, which being by faith apprehended, the conscience becometh good; and so the faithful in the confidence hereof boldly questioneth with God about his favour reconciled unto him by Christ's death, and testified by his resurrection; saying, Hath not Christ reconciled thy favour unto us by his death to endure for ever? Certainly it is so, for his resurrection doth testify it, seeing that unless he had made a perfect expiation of our sins by his death, & reconciled thy favour unto us, he could not have risen again to life and heavenly glory. So that these words, by the resurrection of jesus Christ, have not reference to the word saveth, 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 conceived in words, whereby he that is baptised covenanteth to believe and do as he is in baptism required, Act. 8. as the Eunuch answered Philip. And this believing, and renouncing of sin and Satan, saveth, and not the washing with water, by the resurrection of jesus Christ; that is, because his Resurrection is our justification, who by rising again destroyed death and went up into Heaven, that we might have a place there. Here growth a great question whether Baptism, which is outward, hath any effect to the saving of the soul, or whether all the virtue lieth not in Faith, and internal grace sanctifying the soul and conscience. But Christ hath cut off all this question by saying, He that believeth, and is baptised, shall be saved; thus joining them together, so that it is unlawful for any to sever them. Baptism is then perfect and salutiferous when the conscience is baptised, there being an inward working of the Spirit to the purifying of the heart by Faith, as water is outwardly used. How is Baptism an antitype of the Ark? and how is it said to have saved those eight persons by the water? Thomas Aquinas hath already set down five things wherein the Ark doth serve fitly to set forth Baptism. August. lib. de unitate 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 up the Ark, and so they within were saved, in like manner Baptism lifting us up from the earth to Heaven, in an heavenly conversation, saveth us; and as the Ark, though it were tossed with tempests, yet could not be drowned, so the Church is saved through many afflictions, neither can it be overthrown. 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 saving of those eight by the water, it is meant of their corporal deliverance, for it is a question whether all their souls were saved 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 usually taken, as a Ship is said to be safe going in the water, and this I take to be the best. Of the Angel's powers and virtues subjected unto Christ, Vers. 22. enough hath been spoken already, upon Ephes. 1.21. Note, Note. that he which suffereth unjustly doth not finally suffer; for Christ suffering thus, suffered in respect of the outward man, his enemies could not touch his spiritual estate, but that herein he lived still, and was the more highly exalted, and so shall we his members be. Note again, Note. that Baptism which is outward, is not like the Ark, to save all that come unto it, but every one that is of discretion must have an inward work wrought in him, that from a good and sanctified heart he may ask mercy of God through jesus Christ, who is risen again and ascended into Heaven, there presenting the prayers of such before his Father. Therefore he that believeth not, Mark. 16.16. 1 joh. 3.3. Verse 9 saith Christ, shall be damned though he be baptised, and he that hath this hope purgeth himself, and he that is borne of God sinneth not. CHAP. FOUR THE Apostle having in the former Chapter propounded Christ's example, proceedeth here to press it unto them, that as he suffered in the flesh, so they being his members, should approve themselves to suffer in the flesh by the mortifying of their corruptions, and as he was quickened in the Spirit, leading a new spiritual life, vers. 1, 2. First, prosecuting that of suffering by the consideration of what they had formerly been, and what some still were, for which they should give account, vers. 3, 4, 5. and how the dead, of whom he spoke before, were not saved, but by being judged in the flesh, vers. 6. Secondly, he that setteth forth that which might move 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 loving, and hospitable, etc. from vers. 7. to vers. 12. where he returneth to speak of suffering again, being properly understood by being persecuted and railed upon as Christ was; touching which, first he comforteth them with the glory and joy after this to come, vers. 13, 14. Secondly, he giveth a caveat against doing ill, whereby a man cometh 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 subject to sufferings, he showeth that the time of the Christians suffering was now, but theirs should be hereafter when it would be much more terrible, vers. 17, 18. Lastly, that they might be without all trouble of mind about their sufferings, he directeth them to God, to whom they ought wholly to commit themselves in suffering as to a faithful Creator, vers. 19 1 PETER Chapter 4. Verse 1, 2, 3, etc. Christ therefore having suffered in the flesh for us, put upon you the same mind also, for he that hath suffered in the flesh hath ceased from sin, etc. FRom Christ's suffering death, as he was man, Oecumen. in 1 Pet. 4. and led a natural life here, he argueth, that we ought to suffer that death, which is unto sin for him that we might live unto righteousness; and if we be dead unto sin or to the world, there will be in us a cessation from sin. 2 Tim. 2. To suffer in the flesh therefore is to be dead unto sin, as Saint Paul elsewhere expresseth it, to be dead with Christ. Some of the ancient Fathers have expounded this of the Gospel preached to the dead, of the dead unto sin, Vers. 6. holding that men are said to be dead two ways: first, in sin; secondly, unto sin and to the world, by being made conformable to Christ in his death; and these last, by receiving the Gospel are stirred up to condemn themselves for their former carnal living, which they do when they lead a new life. To suffer for Christ here, Tho. Aquin. Gorran. Isidor. is either to subdue carnal concupiscence by taming the flesh, or else by exposing the body to martyrdom for righteousness. It is, according to Isidor, to suffer in the whole man, as Christ suffered in the whole man, both exterior and interior; the inner is the soul, wherein we suffer by contrition; the outward is the body, wherein we suffer by macerating it, and by suffering both these ways, we cease from all sins both carnal and spiritual. For this cause it was preached to the dead; Verse 6. that is, either ye ought not for this cause to regard the blasphemies of the wicked, or else for the avoiding of the danger of the Day of judgement, it was preached to such as are spiritually dead, that judging themselves for such things as they have carnally done, they might escape God's judgement and live, as 1 Cor. 11.31. To take the six former verses of this Chapter together, Mayer. wherein an exhortation is set forth from Christ's death considered, as I have showed in the Analysis; Here are three doubts, 1. What is meant by our suffering in the flesh, Verse 1. whereupon followeth a cessation from sin. I answer with Oecumenius, that the suffering of death in the body cannot be meant, though he who is set for example suffered death when he suffered in the flesh: for vers. 2. he 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 sin, Luther. in 1 Pet. 4. which to follow, it is a life unto us 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 satisfy for our sins; secondly, to give us example, both of suffering persecution, and of suffering by being mortified unto sin, as unto lust, or hatred and envy: for if these inordinacies be subdued in us, than we cease from seeking how to satisfy our carnal lusts, and from attempting revenge in word or deed. It is true, we are justified by Faith when we first believe, and then the Spirit of Sanctification entereth into us, but we must be more holy and righteous daily, as he that had his wounds bound up by the Samaritan was stayed from bleeding and being endangered 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 sin may be destroyed, that we may not serve sin any longer. To meditate upon Christ's Passion is a most effectual means to make us to be thus mortified to sin, and willingly to bear our adversities. Some understand these words, jeron. contr. Jovin. August. de fide & oppress. 10. etc. 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 sin both because he never did any, and as he is said to have been made sin, that is, a sacrifice for sin, for he is now no sacrifice any more: but all prefer the other, as it is indeed the most genuine, the mortified Christian ceaseth from sin, so that it doth no more rule and reign in him. What are the several vices here mentioned, Lasciviousness, Verse. ● Lusts, excess of Wine, Revelling, Banquet, etc. wherein he saith, they lived before. Lyra Lyranus by Lasciviousness understandeth all external acts in the matter of venery, and by Lusts the internal desires of a lustful mind, and indeed by Lasciviousness is meant not only adultery, but that wantonness which is ingesture and apparel and words. The lusts here spoken of are defined by the Pontificians to be only lust with consent, denying lust simply to be sin; but of this enough before, Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expounded the excess of Wine, signifieth properly those boilings up, which break into pustules and red tumors. The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eatings after the meal ended. Some say, it is so called because of the dead sleep following after, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some, because of the pipe which is commonly present at such feastings. Some, from streets and rows of houses together, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where they invite one another. The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drink, because as Lyra noteth, there be other ways and means to drunkenness beside 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 judged according to men in the flesh, and live 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 sin, cannot stand, because the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were then redundant; it being hereby intimated, that the Gospel was preached to others besides the now living, and by the quick 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 easy to give the sense of these words, that as the Gospel was preached to the living, so it had been preached to them that died long ago, 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 natural and the spiritual man. And to this do I subscribe: and so of the words following this is the meaning; As now they to whom the Gospel is preached, are required to die unto sin and to live unto righteousness, so were they like wise required then, to be judged according to man, that is, to be mortified as they were natural men, for he that is judged or condemned, is judged to die, and to live according to God, that is, Piscator. to be renewed unto holiness. Piscator expoundeth it of those in Noah's time before spoken of, Chap. 3. of whom he saith, some when they saw the judgement of God coming upon them, repent and were saved, and so they were judged according to man, that is, perished in their corporal life, but were received to everlasting life. Aug●●pist 99 Augustine understandeth by the dead, the dead in sin and infidelity, as Thomas Aquinas doth, saying, that upon their conversion they are judged according to men in the flesh, because they are persecuted and spoken against, but they are even hereby furthered in their spiritual 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 plain place to confirm Christ's local descent into hell, but I cannot see how it may be thus taken, unless it be yielded, that they in hell were converted and saved by his preaching there, because he saith, that they might be judged according to men in the flesh, but live according to God in the Spirit: which cannot be expounded of any thing else but of the conversion of a sinner. But that any are converted and saved out of Hell, abhorreth from all sound Divinity. Note, Note. that there is a conformity betwixt Christians and their pattern, 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 unto sin, which springeth from the flesh, but that being once mortified, there is in them a cessation from all their former wickedness. Howsoever 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 sin. They therefore that live a wicked life still, though they are called Christians, yet they have no communion with Christ, because they suffer not with him. Note again, that such as are conformable to Christ by being dead unto sin, shall have enemies even for this, Note. and shall be railed upon by those that still remain in the flesh; but such enemies of theirs and railers need none other sign of reprobation, as shall appear when the Day of judgement cometh. Note lastly, Note. that the only means to escape judgement at the last day, is by the preaching of the Gospel, to be brought to that, that we are judged according to the flesh, and quickened according to the Spirit; that is, truly converted and brought to live an holy and righteous life: others in whom there is no such effect, can look for nothing but a most terrible sentence to be denounced against them, when Christ shall come to judge the quick and the dead. CHAP. 4. VER. 12. My brethren, estrange not yourselves from the fiery trial which is amongst you to prove you, as if some strange thing had happened unto you. The vulgar Latin readeth it, Nolite peregrinari in feruore. Do not play the strangers by reason of the fervent heat. Our English translation, Think not strange of the fiery trial: in Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is little difficulty in any thing, Mayer. Vers. 7. before we 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 usual with the holy Apostles to raise a motive to watchfulness. 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. Verse 8. Vers. 8. Love covereth a multitude of sins, this he also expoundeth of the sins of him that loveth, God being made hereby propitious and merciful to him, so that none of his sins are laid to his charge, and herein he is followed by Gorran and other popish Writers, that would have love the cause of our justification. But it is plain from the place from whence these words are taken, that it is meant of his sins, 〈◊〉 10.12. to whom love is showed; Hatred stirreth up strife, but love covereth all sins: Chrys. Hom. 4. All. apost. and therefore Chrysostome expoundeth it thus, as hatred will find matter against a man when there is none, so love passeth over and winketh at, and will not see many faults, in whom they are, though against ourselves, and excuseth, Hern. Epist. 7. ●●●emie●tiae au●●●. ●a quae non 〈◊〉 s●●●cantar. as much as may be, the sins of others. So also Bernard, Love covereth many sins, but enmity suspecteth even those that are not. Touching the present, vers. 12. all Expositors generally agree, that the fire here spoken of setteth forth adversity and trouble in this world, which cometh upon the Christian for his professions sake. And the Syriac Interpreter doth not mention any fire at all, but, think not strange of the tentatiers that are amongst you. And it is no new phrase to express afflictions by fire. Esa. 48. Psal. 16. Psal 65. 1 Pet. 1. Esay speaketh of the furnace of poverty. David saith, That the Lord tried him with fire, and we have passed thorough 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 expaveseata usitonem Fulg. ad Frasim. c. 30. Cypri. Epist. 56. whereof somewhat hath been said already. Tertullian readeth it, Be not afraid of the burning. And Fulgentius not much differing, Nolite expavescere in feruorem, Cyprian readeth it, Do not wonder at the burning which happeneth unto you: and jerom not much differing, Wonder not in the burning. Hieren. in cap. 4. Amos. And as there be diversities of readings, so there is in rendering the sense. But the most generally received is, Wonder not, or think 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 themselves from the faith and love 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 think strange of it. It seemeth to me, that estranging of a man's self from persecution for the Christian profession, is meant, being taken with so much fear thereof, as that he will rather forsake Christ than endure it. And aptly fire is named, because so many of God's servants have been 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 upon you, word for word, as Beza readeth it, That of glory and that Spirit of God resteth upon you. Quod s●●●norit, gloria, & virtutis Der, & qui est c●us 〈◊〉 super 〈◊〉, re●●●●scit. Cyprian. Epist. 5● The Latin translation hath it, That which is of glory, and honour, and virtue of God, and which is his Spirit resteth upon you. Some again read it, The glory and Spirit of God. Cyprian hath another reading, The name of the Majesty and virtue of the Lord resteth upon you. The Syriac, The glorious Spirit of God resteth upon you. Of all these, that doubtless is to be preferred which is first, as being most agreeable to the Greek. The meaning is, that if any man suffereth for Christ, not being terrified or shrinking through fear, it is by God's Spirit in him, that he is made thus courageous 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 Heaven to those that suffer: again, it is called the Spirit of God, that is, of the love of God, there being no such great love to be showed unto the Lord as by suffering for him. There be not two spirits then here spoken of, but one and the same diversely called to set forth the excellency thereof the more. In setting down in what case there is no comfort in suffering he nameth, Vers. 1●. as a busy body in other men's matters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an overseer of other men's matters, so as to be ready rigidly to censure and reprove them having no calling so to do: for hereby ofttimes convention ariseth, and he that is thus overbusy and meddling, smarteth for his labour. Because the time is that judgement should begin at God's house. Verse 1●. Here may seem to be some difficulty, what is meant by God's house and by the judgement spoken of, and in that it is further added, Oecumen. Basil. mag. if the righteous scarely be saved, etc. But Oecumenius alone may resolve these things for all: By God's house are meant the faithful, who are the familiars, as it were, of God; by judgement is not to be understood condemnation, but an examining and trying by troubles in this world. Now it is usual amongst men to be most offended with a man's nearest and dearest friend when he sinneth against him, and so God beginneth first to show his anger against the faithful 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. jerem. 25.29. Pro. 11.31. and there be many examples of those, that being near unto the Lord, have had judgement unto the death, and that for none of the greatest offences, as Vzzah, josiah, the Prophet that came to jeroboam, and the men of Bethshemesh, and the subjects of David, and some amongst the Corinthians, who are said for their disorderly coming to the Communion to have fallen asleep. 1 Cor. 11. But that they were not destroyed in soul also appeareth, because he addeth, ye are judged here, that ye may not perish with the world. If God be so severe against his own, offending, much more will he be terrible to the wicked his enemies. Hieron. contr. Pelag. jusius est quis meo, quod slo● et multis virtutibus; vix saluatur in 〈◊〉, quoth in quibusdam Dei misericordia indiget: saluaretur axtem facile, si ●●hil in se haberet maculae. Touching the righteous being scarcely saved, Jerome saith well, That none is perfectly righteous; but the faithful that are so called are scarcely saved, because there be some faults in them still; they are said to be righteous, because they flourish with many virtues, but shall scarcely be saved, because in many things they need God's mercy. And Oecumenius saith, that the righteous are saved with much difficulty, in regard of the violence wherewith the Kingdom of Heaven must be taken, and the sufferings to which they are exposed for Religion's sake, which are sufficient, if God did not strengthen them greatly with his grace, to beat them from their Christian profession to their everlasting destruction. In a word, the meaning is, if the most holy and best must pass thorough such sharp temporal judgements before that they can be delivered from eternal destruction, the wicked and negligent doubtless shall rue it when the great Day of reckoning cometh. Note, Note. that it ought to be our daily meditation that this world and this life is frail and transitory, that we may intent virtue the more earnestly, that will avail us when this life shall be ended. Note again, Note. that we ought to have a care of preserving one another from sin, which is by a loving and mild carriage of ourselves towards others, for thus many offences are prevented in our brethren, and so covered, and therefore we must not see all that we see in others, but in love wink at many things, so fare forth as not to be provoked hereby, not to forbear to reprove them, for this is always necessary, Leu. 19.17. Note moreover, Note. that there is a fire thorough which the faithful must go, but it is in this world by persecution and adversities, 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 fear and terror, as at some strange and unwonted accident, but rather with joy, which argueth an excellent Spirit, even that of God to be in us. Lastly note, Note. that the punishments which have been and are inflicted upon the faithful, do certainly argue the general judgement and condemnation of the wicked at the last Day: for it agreeth not with reason that holy men should be so severely dealt withal for sinning once, and that in lesser matters; and that profane wretches, who make a trade of sin, should pass on for ever without judgement. There shall be a judgement therefore doubtless, when all evil doers shall be paid home to the full for all their wickednesses. Neither is it so easy to be saved from condemnation then, that all may hope well, for even the best are in much hazard, and do with great difficulty and striving obtain everlasting life in the end. Let all wicked and careless persons think upon this and tremble. CHAP. V. THe Apostle having finished his discourse about afflictions, now cometh to exhort both the elders and younger to the most necessary duties of their several conditions. The elders he exhorteth to feed Christ's Flock, vers. 1. the younger to be obedient unto them, vers. 5. and all of them to be humble and to fly pride, vers. 6, etc. and then concludeth the Epistle with praising of God and salutations. There is nothing in this Chapter almost that requireth exposition, but it hath been already set forth. Touching Elders, see Text 11. jam. 5. and whereas Peter calleth himself an Elder together with them, note, that he was not their Prince and Lord over them, as the Pope of Rome, pretending to be his successor, taketh upon him to be; and therefore this Bishop anciently was styled by Ireneus, but Presbyter, an Elder. Touching the lording it over God's heritage, vers. 3. I have also declared what kind of dominion is to be avoided by all God's people that be in authority, Text 106. in Mat. 20. the word translated heritage, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence cometh the word Clergy, appropriated by a long custom of speech to ecclesiast call persons only, but the Lords Let, all the faithful are indeed meant hereby, amongst whom, because Ecclesiastical persons are the principal, this name hath been chief given 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 used. It is meant here by humility and lowliness of mind, wherein every one is to be subject to another by thinking meanly of himself, as the word humility immediately following doth declare. And the rest of v. 5. and v. 6, 7, 8, 9 is almost the same word for word with jam. 4.6, 7. Only whereas he biddeth the younger to be subject to the elders, Vers. 5. vers. 5. there is some question, whether by the younger, inferior persons are to be understood, or the younger in years: Beda. Hugo. Carthus. some seem to hold, that inferior persons are meant, as Beda, Hugo, Carthusianus, and Titlemannu●, and Caietan plainly affirmeth it. Others by younger, understand the younger in years, as Luther, and Beza. Luther. Beza. I prefer the first, because the word Elders, to which the younger are here opposed, setteth forth such as are superior in order, and therefore it agreeth best to understand it of those that be of an inferior rank, amongst whom all younger persons are included, as Saint Paul showeth, Gal. 4.1. and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, Luk. 22.26. 1 PETER Chapter 5. Verse 13. The Church that is at Babylon saluteth you. Vers. 14. Greet ye one another with a kiss of charity. BY Babylon here, all the Ancients generally, Mayer, Luther, Faber. and Luther and Faber understand Rome, so called because of the idolatrous confusion that was then there, and cruelty that was used against the faithful in that City; and this allegorical 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, understand Babylon in Chaldea, where Peter was when he wrote this Epistle, holding, that it cannot be proved that he was ever at Rome, and if he had meant the Church at Rome, he had no reason to conceal 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 understood, because Peter was the Apostle of the circumcision, and therefore according to his Office, might well be in those parts where many jews were. But because it hath been the common received opinion of the Church thorough so many ages, I subscribe rather to the allegorical exposition, that Rome is meant here. For Peter was sent to preach unto the Gentiles also, Act. 10. and so might well be at Rome, though there be no certain proof hereof in sacred Story, but rather a probability that he was not there. What if the Lord would guide this blessed Apostle, who was the first and chief in setting forth divine Mysteries, to name Rome Babylon, to give the more light to that which should afterwards be prophesied of Rome under this name in the Revelation? The Roman Catholics contend the rather for this exposition of the name, that it may appear that Peter was at Rome: But be it so, yet by their own choice Rome is called Babylon in the phrase of God's Spirit, and then Babylon is Rome, which is so infamous in the Revelation, and that not heathen Rome, as they pretend, thinking thus to salve all again; but popish Rome, as I have showed more at large there. His son Marcus, who is said to have saluted them, was Mark the Evangelist, called his son, because he begat him by the Gospel, as Paul calleth Timotheus his son. Piscator speaketh of him as his natural son; but Oecumenius confuteth that opinion, as having too weak a ground, viz. Act. 12. where it is said, that Peter came to the house of Mary, the mother of john, whose surname was Mark, that is, say some, to his own house, where his wife and children were. But if this had been meant, there could have been no reason to speak by a periphrasis, but directly and plainly. Touching the saluting of one another with a kiss of charity, enough hath been spoken, 1 Cor. 16.20. Touching the Messenger that carried this Epistle, Silvanus, 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 Paul's Epistles. THE SECOND EPISTLE CATHOLIC 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 confirm this the more, he saith, That he 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 do all show that it hath sometime been doubted of, but indeed there was never any reason to doubt of it, and therefore it hath been received by all orthodox Writers for canonical; and for Saint Peter's undoubted Epistle, no man ever rejecting it, though some have sometime doubted of it. It was written according to Baronius, as I have showed before upon the first Epistle, three and twenty years after the first & the same year that Peter suffered martyrdom. The Argument is a commendation of a godly & virtuous life unto them, lest by his former Epistle they should gather that it sufficeth only to believe, and an admonition to take heed of false Teachers, especially, as some think, being occasioned by the followers of Simon, and some by the Gnostickes, though that be more improbable, seeing Carpocrates the Author of that heresy, or Basilides were not in the Apostles days. It seemeth that he had some revelation touching his martyrdom shortly to come, whereupon he toucheth, and therefore he was the more careful to leave this Epistle as a further Memento to all the faithful. In his first Epistle he sought to arm the faithful with comfort and patience against such as troubled them; here he terrifieth the troublers of the Church, with threatenings of such judgements as God of old hath executed against the wicked. He beginneth in the first Chapter with salutations, commemorating the great grace of God in jesus Christ towards the faithful, unto vers. 5. to the faith in whom he exhorteth to join all Christian virtues, vers. 5, 6. yielding some reason, how that thus their faith shall appear to be a true faith indeed, and their knowledge of Christ shall not be without benefit in the end, whereas otherwise it will prove but vain and fruitless, vers. 8, 9, 10, 11. And then making some Apology for his remembering them of these things who knew them so well already, vers. 12, 13. he confirmeth both by testimony from Heaven, of which he was an earwitness, Mat. 17. that salvation is to be looked for in Christ, vers. 16, 17, 18. and by the testimony of the Prophets, exhorting them to be conversant in their writings for their further illumination and confirmation, vers. 19 Teaching the infallibility of their prophecies, vers. 20, 21. 2 PETER Chapter 1. Verse 4, 5, 6. Whereby are given to us exceeding great and precious promises, that by them ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And besides this giving all diligence, add to your faith, virtue, etc. WHereby, that is, by the coming of which Lord jesus, Occu●en. in 2 Pet. 1. Exceeding great promises are given unto us, that is, many excellent gifts of grace, whereby we might be made partakers of the divine nature being lifted up to life and godliness: and therefore we ought so to carry ourselves, as that we may join virtue to faith, and by virtue go forward to the increase of piety, till we come to the perfect good of all, viz. charity. We are made partakers of the divine nature by the coming of our Lord and God, jesus Christ in the flesh, for hereby the first-fruits of our nature are sanctified, and if the first fruits be holy, the whole lump 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 we are tempted consisteth of corruptible things, and is conversant about worldly things, which are subject to corruption. Then follow the degrees of perfection; First, faith. Secondly, virtue, which standeth in good works. Thirdly, knowledge of the mysteries of God, which is not but to those, that by being exercised in good works get ready and quick senses. Fourthly, temperance, which is necessary for him that hath knowledge, lest he be puffed up hereby. Fiftly, patience, because a man cannot be temperate without it. Sixtly, brotherly love after godliness, which maketh way unto 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 plural, viz. gifts. The most excellent promises said to be given us, are eternal life given by hope here, and in deed hereafter, and it is set forth in the plural number, because of the multiplicity of those joys, and he calleth them precious, because they are bought with a price. That by them, that is, by the grace and peace before spoken of, or by those gifts ye might be partakers of the divine 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 Son, it is spoken of 1 john 1.3. That which is added of escaping the corruption which is in the world, is a condition required in the faithful, who expect the foresaid glory, and he calleth it corruption in the world, to set forth not only the lust of the eyes, but also the lust of the flesh, and the pride of life, as 1 john 2.15. But ye bringing in all care in your faith minister virtue, etc. Here are eight things spoken of, as so many steps to heaven, as there were eight steps up to the Temple, Ezech. 48. the three first respect good, the next three evil, the two last respect love. Faith moveth and directeth, virtue executeth, and knowledge chooseth and rectifieth. The evil is either of fault to be avoided by abstinence, or of punishment to be borne by patience, or in either kind in others by godliness relieving them. Love is either of our neighbour, or of God. To faith he biddeth join virtue in doing, for a figure of which, Andrew, Virtue, john 1. is said to be the brother of Peter, that is, of Faith. And because a man cannot do well without discretion, he biddeth add knowledge. Bernard saith, discretion is not so much a virtue, Bernard. Discretio non tam est virtus, quà auriga virtutis. as the Waggoner of virtue, without which virtue is vice, Rom. 12. our reasonable serving of God is spoken of, and unto the spirit of fortitude is joined the spirit of counsel, Esa. 11. Now, because knowledge availeth not without abstinence from evil, he biddeth to join abstinence from carnal pleasures; and because he that abstaineth from the pleasures of the world, will the better endure the miseries of the world, patience cometh next; and because patience is nourished by godliness towards those that are in misery, and because a man may use piety towards the miserable out of fear, or in some other respect, he addeth brotherly love; and because brotherly love ought to be founded in the love of God, he addeth, as the perfection of all, charity. 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 geterne, 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 possess now so many as do by God's power live the life of grace. And thus we come to be partakers of the divine nature, that is, of truth, righteousness, wisdom, everlasting life, peace, joy, and whatsoever desirable thing can be named, for this is the divine nature, and of all these the faithful do partake: yet so only, that they fly the lusts of the world. Wherefore in the next place he exhorteth to add to faith virtue, etc. that is, a virtuous and holy life in good works. 3. Knowledge, how to use the body by neither too much cockering it, nor wronging and hurting of it, as some in the affectation of sanctity have done: for though God hateth sin which is in the flesh, yet he would not have the body destroyed therefore, but only, that the lust should be resisted. Again, knowledge is when a man hath regard to honesty, and modesty in all his conversation outwardly. 4. Temperance is not only about meats and drinks, but in all things both of speech and deed a moderating of a man's self according to reason. 5. Patience, because though a Christian be never so circumspect and moffensive in his life, yet the world will hate and persecute him. 6. Godliness, that is, whatsoever we do or suffer, not to respect our own glory herein, but the glory of God, doing & suffering all for God's sake. 7. Love and charity, he saith, are to be understood, the one of the faithful, the other more largely, even of enemies and haters. Piscator. Piscator also agreeth with Luther touching the divine nature, of which we are made partakers, when by grace we partake of heavenly wisdom, and holiness, and happiness: for this is to partake of the divine nature as much as we are capable. Only in speaking of wisdom, he saith, it is about the carrying of ourselves towards others, so that we may win them; and temperance, he saith, is about meats and drinks, by the intemperate use whereof offence is given; by godliness, he understandeth the worshipping of God by prayer, Beza annot. etc. Beza also saith the same, that to be partakers of the divine nature, is to be partakers of those qualities which Gods spirit worketh in us, wherein in his image consisteth, & thus much is expressed in the words following, having escaped corruption in the world through lust, where corruption is opposed to life, & lust to glory before spoken of. But touching brotherly love and charity, he understandeth the one of the inward affection, the other of the outward expression by deeds. Having thus set down the diversity of expositions, I come briefly to the rendering of the sense of all. Whereby, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath plainly reference to the all things before spoken of, vers. 3. which are given unto us both for life and godliness: for amongst these are set forth the great and precious promises, of which we are made partakers, when as by these means we attain to faith, and so we partake of the divine nature, that is, of holiness and righteousness, whereby we avoid the corruption of the world by lust, as is added to express what he meaneth by partaking of the divine nature. For we partake of the corrupt nature of man fallen, as long as we follow that evil lust that is in us; but when through the spirit we are so sanctified in believing that we avoid this corruption, and live 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 jesus, who is also God: from whence Ambrose argueth against those that denied Christ to be God, A●bros. lib. de incarnate c. 8. for how else could he make us partakers of the nature of God, if he himself had it not? Seruetus. Seruetus gathered from hence, that there is a transfusion of the divine nature into man: but erroneously, Athan. crat. 2. contra Arrian. for as Athanasius teacheth, we partake of the divine nature only by his grace through the spirit, without the division of the divine essence, but Christ is begotten of the Father, and so consubstantial with him. Osiander hath erred also as much, teaching that we are justified by that righteousness, whereby Christ is essentially righteous, not as man but as God. But Peter saith not, that we are partakers of the divine nature by the inhabitation of essential justice, but by the great and precious promises, which when we hear we believe, and so attain to the things promised, the sum and substance of all which is Christ. It may rather be gathered from hence, that our justification 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 show, that the faithful 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 believe: but they must use all diligence, and have a care to shine in all Christian compliments of practice, for the order of which, that of Tho. Aquinas, followed also by Burges in his chain of graces, liketh me best. After the radical and mother grace, faith named, he first commendeth such graces as concern the doing of good; secondly, such as concern evil; first, of sin to be avoided; secondly, of punishment to be borne. Only with Piscator I think that godliness is to be understood of the exercise of godly duties, und withal of a godly mind, referring all our grace to God's glory, and brotherly love of the love of the faithful, and charity of the love of all, even enemies and persecutors. For whatsoever good we do, and whatsoever evil we avoid, if godliness and love be not adjoined, it is nothing worth. Without godliness it will be unsanctified, 1 Tim. 4. for all things are sanctified by the word and prayer, and through the want of respect to God's glory, Matth. 25. it may be pharisaical through vain glory, and if love be wanting, there is but a lamp without oil, nothing but a sounding brass and tinkling cymbal. 1 Cor. 13. Note, Note. that the condition of the faithful is most high and honourable, even a partaking of the divine nature, as Mordecay was made partaker of royal dignity, which is, when our nature is changed, and of corrupt and impure, we become holy and righteous, for this is God's nature. So that there is nothing in the world so much to be joyed 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 live, and be blessed, and happy for ever. Note again, Note. that heaven and happiness is not so easily attained unto, as the world thinketh, only by believing, but great care and diligence must be used, that the whole life may be virtuous, that knowledge in the mysteries of God may be attained, etc. He must wear not one grace, but this whole chain of graces, that would be adorned for God, and be received into his kingdom: for if there be but one, even the last grace of love wanting, all the rest are nothing worth, and the soul is but basely set forth yet. CHAP. 1. VERS. 10. Wherefore (Brethren) give rather all diligence to make your election and calling firm, for doing these things ye shall never fall. From the words which I have already expounded unto these there is nothing difficult, Mayer. Vers. 9 saving that vers. 9 he saith, that such an one is blind, and forgetteth his washing of old from his sins. Luther. But that may be understood thus, as Luther hath it, he cannot see the way to go one right step towards the kingdom of heaven, & doth as if he forgot his baptism received formerly for the remission of his sins, 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 do better. That sins are washed away in baptism is plain, because we are invited upon this to be baptised, Acts 2.38. And S. Paul speaking of those that have been washed, 1 Cor. 6.11. varieth the phrase and saith, Ye have been washed, August. contra epist. Pelag. c. 13. Dicimus, baptisma dare indulgentiam omnium peccatorum, & auferre crimina, non radere. ye have been sanctified and justified. And hereunto Augustine agreeth saying, In baptism all our sins are pardoned and taken away, not pared only. Hereupon the Papists infer inherent righteousness, and an utter abolishing of original sin in baptism: but that this is false appeareth plainly from many places, Rom. 7.17. Gal. 5.17. Colos. 3.5. We are washed indeed from the sin that we brought into the world with us, so as that it shall not be laid unto our charge, but it remaineth still as a root of evil, as long as we live, seeing otherwise all persons regenerate by baptism should live without actually offending, for so much as there were nothing to tempt to sin, if this lust were quite rooted out and gone, james 1.13. Touching the present Text. Vers. 10. Is not our election and calling sure without our endeavour? Quest. 1, Is it not firmly appointed by God from the beginning, who shall be saved, that he biddeth us make it sure? I answer also with Luther, Luther. that in respect of God it is firm and stable, but it is not sure to us, but by endeavouring constantly and continually in good works. The foundation of God indeed remaineth sure, but our faith will be but little sure, if we be not careful to lead a life worthy the faith and profession whereunto we are called. And therefore they are deceived, that say, so they have true faith they care not in what a small measure they have it, and how little it be: for to get as strong a faith as may be will be little enough, seeing (as hath been showed in the former Epistle) even the faithful shall scarcely be saved. But it is further demanded here; Quest. 2, Do good works than make us sure, that we are in the number of them that shall be saved, and are we not then justified hereby, as well as by faith, and is not everlasting life a reward given for them? Indeed the Papists teach so, Lorinus. and therefore they read this place thus, Give all diligence to make your calling and election sure by your good works. And Lorinus findeth great fault with Caietan and Gagneus, and others of that side, that they follow rather this reading with us, wherein the mention of good works is left out, as it is also in the Greek. But he needed not to have been so hot, for though these words were in, as Robertus Stephanus allegeth three Greek Copies wherein they were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. yet it maketh nothing for the proof of our justification in part by works, but only declareth that a man cannot have a firm and sure faith without good works, the want of them causing a want of solid argument to assure that we do truly and rightly believe. And thus only and none otherwise do our good works make sure our calling and election, when we carefully attend unto them. Touching the question of justification by works, and of the merit of works, I have spoken already upon Rom. 3.28. and jam. 2. For that point of the necessity of good works unto salvation, which Lorinus inferreth here, there is no man that I know that will contend with him about it. For we hold & teach, that good works are necessary for every one that would be saved, and that he hath but a vain faith that is void of good works; yet they are not necessary, as the meritorious cause of our salvation, but as the next words vers. 11. do declare, Vers. 11. as the way and a plain and wide open way to heaven: for so he saith, Thus a way shall be abundantly ministered unto you to enter, Ephes. 2.10. etc. See also Ephes. 2.10. But yet a third question remaineth, Quest. 3 and that is, whether a man can make his election sure, so as that he may certainly be assured of his own salvation? Lorinus gathereth from hence, Lo●●n●●. that a man cannot be certain, 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 man's calling, he were sure already. But this is a mere cavil of a man wilfully blindfolding his eyes against the light. It is true indeed, that a man is not sure so soon as he is effectually called to believe: for there is a weaker faith, and a stronger faith: faith in the very first beginning giveth some assurance, but this assurance is confirmed more in time by goods works. Though he which is converted at the first doth believe, yet being so newly come out of a sinful estate, he cannot but be full of doubtings and fears, through which his belief may yet be called unbelief, as he that came to Christ for his child spoke of himself, Lord I believe, help mine unbelief. And in this case it is that Peter biddeth to use 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 us to approve our calling by a virtuous and holy life, that so we may be sure, whereas otherwise we should be deceived. The true collection to be made from hence is, that a man may be sure and certain of his salvation, and that he ought not to rest till he hath attained unto it, by applying himself with all his power to live so as becometh his Christian and holy calling. For otherwise it were a vain precept to endeavour to become sure, if this were not to be attained unto. I grant, that the law indeed requireth that which man cannot attain to, touching doing, and yet not in vain, because hereby we are continually remembered what man was by creation, and now finding it to be otherwise with him, hereby occasion is given, the same charge still lying upon him, to seek out to another, that is, Christ, in and through whom he may attain to the perfect fulfilling of the Law. But the precept of the Gospel which is to believe, and to be strengthened in the faith through godly living, so that we may become sure of our salvation, is not such a thing, but that it may be fulfilled, being the last refuge left for man fallen now to recover life again, or else it were a vain charge; even as a man that is no way able to pay his debts, if he be bidden to build a Church, or to deliver up such an house and ground to his Creditor, which he hath not, and so he shall be exempt from going to prison, should be but vainly conditioned withal: but being bidden to go of his errand an hundred miles, he bearing his charges by the way also, and so all shall be forgiven him (as there is no reasonable man, that hath a mind to forgive his debtor upon some condition, but will set such a condition as he can perform) he can perform what is enjoined him. But of this point of a certain assurance of salvation to be attained by faith, I have written already at large upon Romans 8.38. Note, Note. that a wicked man loseth all the benefit of his baptism and Christian profession: he hath indeed been once washed from his sins by baptism, but all that benefit is now as a thing quite gone and forgotten, and he hath lost his way to heaven. Note again, that faith whereby we are justified and saved, Note. is more certain or uncertain, as our care to lead a godly life is more or less. Only the godly Christian that from his heart-root desireth and laboureth to live in the fear of God, and to be always doing of good, can be sure that he is elected. All others may justly fear 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 go to work as S. Peter here teacheth, live godlily and holily, for otherwise to search about it, is but to enter in a Labyrinth or Maze, without ever finding an end. CHAP. 1. VERS. 19 And we have a more sure word of prophecy, to which ye do well, that ye take heed, as to a light shining in a dark place, until the day be light, and the daystar arise in your hearts; etc. He saith, Oecumen. in 2 Pet. 1. that we have the word of prophesy the more sure, not because there was any prophecy before of this voice that came from heaven, but because by that voice coming from the Father we are confirmed, touching those things that were prophesied of the Son by the Prophets long ago, and do without question conclude, that all their prophesying is most certain and stable. But this prophesying, he saith, was then a light shining in a dark or nasty place, till the Sunbeams came by Christ to enlighten the world, and this is the days growing light through that knowledge which we attain unto under the Gospel. And if any man shall say, But why did not the Prophets expound and make more plain what they prophesied, for so a great light might have been given long before; he addeth, they prophesied as they were moved by the Spirit of God, neither were there prophesies of any private interpretation; so that, howsoever they understood what they prophesied, yet they were not to explain their prophecies to others, seeing that the Spirit moved them not to this, but to leave them dark for others to study upon 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, john 21.19. and his being present to see Christ's glory, and to hear the voice of the Father from Heaven was Matth. 17. Touching the present Text, Luther. Luther saith, that the prophecy is called firmer, because we have no such Prophets now, as were then. Faber Stapul. Faber by firmer understandeth most firm, and taketh it not as spoken comparatively preferring old prophecies for certainty, before the present preaching of the Apostles, than which nothing can be more certain. 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 conjectural prophecy; as others that conceived erroneously thereof, but more firm, because they were sure, that thus understood it was true. The. Aquinas and Gorran say, Tho. Aquin Gorran. that the prophecy touching Christ of old by David, Psal. 2. Thou art my Son, this day have I begotten thee, is said to be more firm in respect of the jews, who believed the Prophets rather than the Apostles. Beza also consenteth with this, Beza. but rather would have the comparative here used, taken for the superlative, most firm. 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, ut dicant, eum magicis artibus fecisse quae fecit. Possent ergo infideles etiam istam vocem delatam de Coelo per coniecturas humanas, & illicitas curiositates ad magicam artem refer. Sed Prophetae ante fuere. Si ergo magicis artibus fecit ut coleretur, nunquid magus erat antequam natus? as that it had been a long time received for certain, and great reverence was given thereunto, both by jews and Gentiles, ever since the translation of the old Testament by the 72, at the appointment of Ptolomee Philadelphus' King of Egypt. And to this exposition, as the most genuine, do I subscribe. For if Peter had meant a most firm prophecy, he would have spoken in the superlative, not in the comparative degree; and to say that there are no such Prophets under the new Testament, as were under 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 receive any thing lately done or said, because they suspected fraud, whom he therefore referreth to the Prophets, not only in this particular uttered by the voice from Heaven, but in all other things concerning the Messiah. Touching the words following, the words translated in a dark place, are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a squalide filthy place, such as this world is by reason of the great corruption in it. Oecumen. Oecumenius seemeth to understand 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, until the day of the new Law by the coming of Christ waxeth light, and the daystar of the Sun of righteousness, that is, the Gospel arise in their hearts, they being converted unto it: and thus Luther, Beza, Piscator, etc. understand it also. Faber hath also another exposition, whereby the day of judgement, or the great light, after that time, to those that are glorified, is understood by the day waxing light, and the daystar arising, for than we shall know as we are known, and all the light of Prophets and Apostles here is but like a Candle in a dark 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 understandeth it, as it seemeth by these words of his: We walk 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 johan. Tunc praesenti tali die lucernae non erunt necessariae, non legetur nobis Propheta, non aperietur codex Apostoli, non requiretur testimonium johannis, non ipso indigebimus Euangelio. Omnes Scripturae tollentur de medio, quae nobis in huins saeculi nocte tanquam lucernae accendebantur. Tho. Aquin. in speaking of the discovering of all things at the day of judgement, when that day cometh light shall not be needful; the Prophets shall not be read, nor the book of the Apostles opened; the testimony of john shall not be required; we shall not need the Gospel, all Scriptures shall be taken away, which as lights have been set up 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 daystar arising; understanding by the one, the open knowledge of Christ's divinity; by the other, the open knowledge of his humanity: or by the one, the knowledge which the Saints have before the judgement be past; by the other, that is, the day waxing light, their knowledge afterwards. This, howsoever it hath great and learned Authors, yet seeing this speech is directed to them that did not yet so esteem 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 Gospel in time, and therefore I prefer rather the former exposition. For so much as they did not yet give such certain credit to the Apostles, the Gospel having not yet so fully enlightened them, he saith, that they did well to attend to the Prophets, till the day of Evangelicall knowledge should come, and the daystar Christ should arise in their hearts by his holy spirit enlightening them so, as that they should perfectly know these things. Touching the next words, Knowing this first, Vers. 20. that no prophecy of Scripture is of any private interpretation, etc. The meaning is, now that ye have the Prophets and attend unto them, before ye receive any interpretation that shall by false Prophets be offered unto you, as their private fantasies lead them, ye must know, that no such prophecy is to be received with such interpretation, but as it hath pleased God's spirit, from whom prophesies come, to explain and make manifest the obscurities thereof, because as the prophecy is not of man, but of the spirit of God; so that is not to be received as the meaning thereof, which man deviseth, but which the same spirit moving the Apostles and apostolical men to expound it, declareth to be the meaning. The true interpretation, Luther. as Luther hath it, is that which is approved by other places of holy Scripture, and that which cannot hence be proved is a private interpretation, how ancient & how great a name soever he hath that is the author of it. The Papists oppose a private interpretation to the common exposition given by the Church, wherein the Pope is the chief, and so would have none exposition received, but what the Church of Rome (swayed by the Pope) is pleased to give. But in contending thus for a public exposition, they make way for the private fantasies of ignorant and sensual beasts, such as many Popes have been. A private 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 profane man shall bring an interpretation, or though he be well affected, if he be ignorant and wanteth judgement, it is to be rejected as a private interpretation: that which is brought by the godly and learned, who are called to the expounding of the Scriptures, being made evident by other places of Scripture, is to be received. If it be objected thus, there can be no certainty, seeing one bringeth one exposition, and another another. I answer, that in fundamental points the godly and learned that prove their expositions by the Scriptures, cannot differ; and if they should, a Council met together to reconcile the difference, choosing one for precedent by a joint consent, the assistance of the spirit being first craved, could not differ; and in the mean season what exposition we are by the spirit directed unto, having by prayer recommended ourselves unto God, is to be embraced, so that we have evidence of Scripture therefore. In points of less moment the differences shall not need to trouble us, we may follow that which is most probable to us, seeing as Augustine speaketh herein, Quisque suo sensu abundat. Note, Note. what a time of light we live in now under the Gospel, so many as have hearty embraced it. Before there was no more but (as it were) the light of a Candle in a dark place, a small light was given in the mysteries of salvation by the Law and the Prophets, able to enlighten but one Nation, as Theodoret speaketh. But now it is the clear daylight extending into all parts. And therefore it behoveth us to walk in the light, lest it turn to our greater condemnation, john 3.19. Note again, Note. that whatsoever any man bringeth out of the Scriptures, is not truth and to be embraced, but what is to be approved by the Scriptures; and therefore the new Creed, and all the superstitious and idolatrous worship of the Church of Rome is utterly to be rejected, as coming from false Prophets, and not from any moved by the spirit of God, seeing it is altogether without ground in the holy Scriptures, especially the chief point of the Pope's head-ship and infallibility, whereupon all the rest hangeth. CHAP. II. Having in the end of the former Chapter given them a caveat against the private interpretations of prophecies, he doth here prosecute that argument, foretelling how they should be assaulted with false Teachers, who would obtrude unto them their own fantasies in stead of God's truth. In speaking of whom he sometimes showeth their qualities and conditions, and sometime their most fearful and horrible destruction. Their first property is to deny the Lord, and to blaspheme the truth, verse 1, 2. The second covetousness, verse 3. The third and fourth fleshliness, and contempt of government with those effects which it produceth, verse 10. which vices he repeateth again, verse 14. having first aggravated that of the contempt of government, and evil speaking, from the contrary example of Angels, verse 11. And then setting them forth by diverse comparisons taken from Balaam, and from wells and clouds without water, he showeth how vain they are in their own hopes, and promises unto others, vers. 15, 16, etc. Their destruction is set forth to be such as shall come suddenly upon 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 deceiving condition, by the example of Balaam, vers. 15. and then particularly showing by what judgement they shall perish, vers. 17. namely, in utter darkness for ever, vers. 17. he aggravateth their judgement the more in regard of their apostasy, 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, etc. THese words were easy enough to be understood, Mayer. but that the word heresies needeth some explication, and how false Teachers, who, he 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 chains of darkness unto judgement. Touching Heresies, it is a word coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to choose, and hath been commonly taken for any sect of Philosophers which followed that kind of discipline which each one chose unto itself. And this word is often used without contumely, not only amongst profane Writers, but even in the holy Scriptures, as where Paul saith, that he worshipped God according to the most exact sect of their religion; the word translated Sect, Act. 26. is heresy: Again he saith, according to that way which they call heresy I worship God: Act. 24. and by others we know, Act. 28. that this sect or heresy is every where spoken against. But sometime it is understood of a kind of doctrine contrary to the truth, which men have chosen to follow and will not be here-from reclaimed, as here and Titus 3. Gal. 5. 1 Cor. 11. etc. if such doctrine be simply held, it is error; but if obstinately cleaved unto, it is damnable heresy. 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 Gospel cometh are said to be bought by him, yea all men, because the price by him paid is sufficient to ransom all; neither is it by any defect therein that any perish, but through their own wickedness and unbelief. 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 Heretics, as well as the Arrians, Manniches, Eutycheans and Nestorians of old, for in speaking things unworthy of Christ, they do (saith he) in effect deny him, when they teach, that he despaired and suffered the pains of the damned, and that his redemption is ineffectual to Infants, because original sin is not taken away in them: and lastly, by devising such doctrine, sacraments, and means of salvation, as are contrary to that which was by him propounded. But the jesuice doth greatly wrong both Luther and Caluin herein, for they have no such doctrines, but they are his own imaginations. Only because as he that is charged with theft, having nothing to say to clear himself, is wont to call him a thief that impeacheth him; so the Papists being by us justly charged by their doctrines to deny the Lord, they reply and say, That we do so. Whereas indeed, their doctrine is a denying of such a Christ as is set forth in the holy Scriptures. For he is our only Mediator and Advocate, and by the merit of his death alone we are saved, and that which he hath suffered doth fully satisfy for all our sins: but they teach more Mediators, the merit of our own works, and that by our own sufferings here and in Purgatory, we must satisfy in part for our sins. The Scriptures set forth such a Christ as is Lord over all; but they do in effect subject him to the Pope, ascribing to him power to make more Laws than Christ hath made, and to dispense with his ordinances as in the Lord's 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. Ye yourselves therefore (O ye popish Doctors) are here taxed to deny the Lord jesus, and to be the Authors of damnable heresies. Touching the Angels that sinned; the question is, what was their sin, whether they sinned irrecoverably, and why, Verse. ●. seeing there is redemption for man, they are thrust into hell without redemption; and where this place of darkness is, in which they are said to be chained? It is commonly agreed, though their sin be no where expressed, that it was most probably pride, Tertul. lib. de patiented. Basil. Homde invidia. Cyprian. de invid. etc. and aspiring to be like unto God in power and authority over all the creatures, and being free from the empire of a Superior, as most Expositors agree; and unto this some light is given in diverse places of holy Scripture, as Esay 14.11. Ezech. 28.12. job 41.25. Luk. 10.18. 1 Tim. 3.6. Now the sin of the Angels is thought not to be so plainly declared, because God hath not provided for their restitution, but only for the restitution of man. Athanasius telleth of some, Athan. evaest 6. add Antioch. that held the sin of the Angels to be their refusing to worship Adam, being by God commanded so to do: but this is a fiction, and ascribed to Mahumet by Carthusianus, and to certain doting jews by Galatinus. What sort of Angels fell, and whether the rest were lead by one, diverse conjecture diversely. It is most probable that some even of the highest ranks fell, because they are set forth by such names, Ephes. 6.12. and Lucifer is spoken of as a ringleader unto them, Esa. 14.11. Reuel. 1.2. As for the possibility of recovering, some are of opinion, that sinning all in one instant, betwixt the time of their sin and this punishment, Scotus. Gabriel. Salmeron. Nissen. Nemesius, Damascen. Quod bominibus mors, hoc angelis lapsus fuit, post quem non est paenitentiae locus, ut neque homini post mortem. Greg. 2. Mor. c. 3. Deus apostatam spiritum ad paenitentiam nequaquà revocat. 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 have repent if they would; as a man that is in a dangerous way hath power to return. 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 apostate spirit to repentance: and with them consent Isidorus, Fulgentius, Prosper, etc. yielding also some reason for it; as the good Angels cannot fall because God upholdeth them by his grace, so the evil could not recover because grace is denied unto them. But why is grace denied unto the Angels falling more than unto man? Saint Augustine answereth, because the Angels sinned without any suggestion moving 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 mankind was liable to perdition; but though the Angels that fell be without redemption destroyed, yet many stood still; and for a supply of them that fell, the Elect amongst men are taken into their room. Touching the place into which the Angels falling were thrust, the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thrusting them into hell, he delivered them to chains of darkness. The vulgar Latin translation hath it, rudentibus inferni detractos in tartarum tradidit cruciandos; he delivered them to be tormented, being drawn down 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 sails are hoist up and so they are blown, and the ship is by this means carried on; so by those proud attempts of theirs they were carried down to hell: Beda. thus Beda also. But taking the words as they are in the Greek, here is not set forth by what means they were cast into hell, but how fast they are kept there, even as a prisoner that lieth in a dungeon fast bound with fetters of iron, so they are bound with chains of darkness, that is, they are kept in the darknesse-of hellish misery as if they were bound with chains, being yet to receive more exact torments at the Day of judgement. Some, because darkness is spoken of, think that the place wherein they are kept is some dungeon-like dark pit within the bowels of the earth: but some, that it is this air, and that there they are in darkness, that is, in misery; even as a man in a burning Fever, Beda. wheresoever he be laid is still tormented with the burning heat of his disease. And most are of this opinion, for Jerome saith, that hell is in this air, jeron. in Eph. 6. and that it is the common opinion of all the Fathers, that the air is full of evil spirits. And Augustine saith, that the air is called hell, Aug. lib. 8. de civic. c. 22. because it is the inferior part of the world: so also Chrysost. in 1 Thes. Hom. 11. Tertul. Apoc. cap. 22. Theodoret. 4. the affect. Graec. Bern. ser. 72. in Psal. qui habitat. Luther. Luther without mentioning any place saith, That they are held with the chains of obstinacy and desperation. Beza, Beza. with the chains of misery. And it should seem, that whatsoever they shall be hereafter, yet now they are not in any inner place of the earth, but here in the lowest region of the air, because the Devil is called the prince of the air; and as if the time were not yet come to be sent into the bottomless pit, they expostulate with Christ, Why art thou come to torment us before the time? and send us not, saith the Legion, into the bottomless pit. I do therefore (following the most received opinion) hold, that the evil Angels are said to be kept in chains of darkness, not meaning that they are in the bottomless pit, where is utter darkness, but of obstinacy and desperation, which is a spiritual darkness, as to believe and to have comfort towards God is to be in the light. But at the Day of judgement they shall be sent into the place appointed for them, where there is utter darkness, which is most probably in the bowels of the earth, where also some of them are now kept for the tormenting of the souls of the damned, which doubtless go thither immediately 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 us take heed of them and fly from them, even as we would fly damnation. Note again, Note. that the severity of God is such against sin, as that of what sort or quality soever they be that sin, 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, do not bear blasphemous judgement against them before the Lord. Here is in short spoken the same that is more largely delivered by jude, Occumen. jude Epist. v. 9 so that by those words these may be expounded. They bear not, that is, they offer not blasphemous speeches against the Devil, who was sometime a Prince for reverence to that glory of which sometime he was partaker. And the Argument here used, is à maiore. If the Devil, who is more worthy to be railed upon, yet because he hath been partaker of a certain glory, was herein forborn by the good Angels, and by Michael for example, then much more should these railers being but men, and the glories which they rail upon constituted by God, forbear to prosecute them with calumnies and opprobrious words. The Angels do not bear the execrable judgement that is against them; Th. Aquinas in 2 Peter 2. that is, the evil Angels, who are more able to bear punishments than feeble and weak man, yet bear not the judgements of God against them, but do execrate them by murmuring there-against, for which cause it is called the execrable judgement; then much less will these sensual men, of whom he speaketh, be able to bear the judgements that will come upon them. Glos. Ordin. Or else, according to the gloss, if the Devils only by suggestion stirring up to the heresies, the blasphemy and contempt before spoken of, shall not be able to bear the punishment, much less wicked men, that are the actors herein in their own 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 Devils 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 do. Or that they dare not, Arias Montanus in Dan. 10.5. though they be fallen from the obedidience of God, to give sentence against the principles of the true Religion to refel 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 jude being spoken upon the same occasion. In the former verse he taxeth the false teachers for blaspheming of the Glories, that is, God's Magistrates: here to show the heinousness of the sin, he bringeth in the example of the Angels, which are fare more excellent, yet they give not blasphemous judgement against such as have been Glories, though now they be fallen, remembering that what is done is before the Lord, to whom all own such reverence, as not to break into railing one against another, much less against those that be of emineney. So that when he saith against them, he meaneth not the Glories before spoken, but others that had been Glories in heavenly places, and still retain the title of Principalities, etc. Ephes. 6.12. If it be expounded of the evil Angels, there is not the like again to be found, where Angels set forth by a kind of excellency are evil Angels, for when such are spoken of, there is always annexed somewhat, whereby it may be gathered that they are such. Again, being thus understood, the words would neither carry any good sense in themselves, nor agree to that which went before. They bear not blasphemous judgement against them: if he had meant their own judgement and condemnation, he would have added against themselves, and not against them, and he would not have called this judgement blasphemous, seeing it is the judgement wherewith the Lord judgeth them. And touching the words before going, being against false teachers, for their railing upon persons of eminency, to aggravate which sin, an argument is here taken from the Angels, there will be no correspondency herein unto them, if by the Angels are to be understood evil Angels, and by the blasphemous judgement their condemnation. For if it had been thus meant, he would have said before, but these contemners of authority shall never be able to bear the judgement due unto them therefore, for the very Angels, who are of more power, bear not, etc. whereas no comparison is made betwixt bearing of punishments, but betwixt the impudence of the one in railing, and the modesty of the other in forbearing. Touching the words following, vers. Vers. 12. 12. made to be taken and destroyed. False teachers are compared to bruit beasts, because as they have nothing but nature in them, Beda. for foods' sake do adventure themselves into the snare or net, and so be taken and killed; in like manner these in following their own corrupt affections are taken of the Devil by their heresies, and afterwards destroyed for ever. Vers. 15. vers. 15. They are compared unto Balaam the son of Bosor, and the comparison is most fit, both in respect of the signification of the words, Tho. Aquinas. Balaam, a vain people; Bosor, carnal: and because as in him there was a desire of promotion and riches, and a malicious mind against God's people, so is there in the Heretics here prophesied of, as is apparent in the papacy. Note, Note. that the very Angels being our leaders in their own example, a reverend respect is to be given to men in eminent place though they be evil, neither are they to be railed upon. For against this God sometime made a Law, Thou shalt not blaspheme the high Priest of thy people: wherefore Paul being charged herewith, excused himself, saying, I knew not that he was the high Priest. Note again, Note. that it is no railing to be condemned, but a commendable painting out of wicked men in their odious colours, that others may detest such vices, rhetorically to declaim against them, calling them by names most odious in speaking unto the people of God, who may be in danger by reason of them. CHAP. 2. VER. 20. For if escaping the filthiness of the world in the knowledge of our Lord & Saviour jesus Christ, but being again entangled they are overcome, the last things are become unto them worse than the first. Vers. 21. For it had been better for them not to have known the way of righteousness, than having known it to turn, etc. 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 back to error. But it is agreed amongst Expositors, that this escaping was by the embracing of the truth, from which, they being not so firmly grounded, they were again by deceit seduced to error. Luther applieth all, and that not unjustly, to the popish shavelings, especially the Monks & Friars, who are properly painted out, when as v. 13. they are said to feast with them, or as Luther hath it, Vers. 13. Devestro convivantur, They live plentifully upon yours, that is, upon that which was given for the maintenance of the poor, upon it do they live in idleness and pampering of their bodies. For these speak the swelling words of vanity, extolling virginity, and speaking of the merit thereof, thus putting down the Faith of Christ, and making way indeed to a life in all lust & filthiness. Touching the present place, the difficulty is about a man's escaping of the filthiness of the world, & being again entangled, whether can any that are truly sanctified be corrupted again and damned. It is commonly answered, That no true sanctification is here meant, but that which is external in the knowledge and acknowledgement of the truth, viz. that by Faith in jesus Christ only we are justified and saved: for when as a man embraceth this doctrine and is baptised, he is said to have escaped the filthiness of the world; but falling into error, whereby this true faith is overthrown, he is again entangled. And in saying thus, Mat. 12.49. Saint Peter alludeth unto that of our Saviour Christ, where he speaketh of the danger of a man, out of whom the ill spirit is gone, but he afterwards entereth again bringing with him seven spirits worse than himself. Saint Augustine expoundeth it of those, Quaest Euang. lib. 1. cap. 8. that from continency return to live after the manner of worldly men again. But that is improbable, because there were not then any such orders of continent persons, and to live after the manner of secular men, in a married estate cannot, according to the Scripture phrase be understood by the filthiness of the world. Rather because they, of whom he speaketh, are set forth, as to be Heretics in opinion, so to be corrupt & carnal in their life and conversation; this their falling away in manners as well as in doctrine is here described, when at the first embracing of the truth they lived in temperance and continency, now being fallen into error they are withal of a most scandalous and lewd life. Their latter end is said to be worse than their beginning, to show as in the next words expressed, that their estate is now much more damnable than if they had never heard or received the Gospel at all. It had been better for them not to have known the way of truth, Vers. 21. etc. that is, it had been a less sin in them, for neither of them is good, Rom. 2.5. seeing they that sin without the Law, shall also perish without the Law. Note, Note. when the knowledge of our Lord jesus is rightly said to be in any man, viz. when sanctity and holiness of life is joined therewith: he that understandeth 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 departed from the filthiness that the world of wicked people wallow in. Note again, Note. that with corruption in doctrine entereth also corruption in manners; it is the truth that sanctifieth, error corrupteth, as is evident both in Papists, and Anabaptists, and Heretics of all sorts. How notorious have they been for fleshly uncleannesses in all ages? And the reason is, because the Spirit of grace accompanieth the truth, but not error; an unclean spirit domineereth where that is maintained. Lastly note, Note. that it standeth every man in hand to take heed that he be not seduced, for the case of such a man is fare 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 sickness, so their case is most dangerous. CHAP. III. 2 PETER Chapter 3. Verse 5. They are willingly ignorant of this, that the Heavens 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 overwhelmed with water, was destroyed. Vers. 7. But the heavens and the earth that now are, are by the same word treasured up, being kept for the fire to the Day of judgement. IN the History of the Creation it appeareth, Oecumen. in 2 Pet. 3. how the Heavens 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 firm existence of waters, and this he called Heaven: and when as the earth was overwhelmed with waters, he likewise commanded the waters to gather together that it might appear, and thus the earth was set out of the waters, the material cause being hereby designed, and by the waters noting out the final; and as the earth came out of the waters at God's command, so likewise the Heavens. For both are made out of the waters, the air called Heaven 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 kind of glue is as it were cemented and made to hang together, which otherwise would dissolve and vanish into dust and air. And as the Heavens and Earth had their beginning at the first from waters, so the force whereby under 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 sin they have been destroyed by water, and shall again be destroyed by fire, as not only Christians teach, but also Hyraclitus Ephesius, and Empedocles Etneus. The Heavens and the Earth, etc. that is, such things as are useful for the sustentation of man's life, as Corn, Grasse, Trees and Beasts, etc. and not the substance of the Heavens and Earth. For man having grievously sinned, the world is said to have been destroyed therefore by water, yet it was not consumed: so having been replenished again, and both by Law and Gospel men being dealt withal to walk 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 using still the former materials, so when the Lord saith, that he will make a new Heaven and a new Earth, and that this world shall be burnt up with fire, it is meant only that the utensils hereof, which serve for a corporal life, shall be consumed by fire, of which there shall be no further use: seeing we shall all then be spiritual, and thus a new face of all things shall appear, in which regard it is called a new Heaven and a new Earth, because those growing things which would then be superfluous being taken away, whatsoever availeth to the adorning and beautifying of this world, and is needful to the incorruptible life to come shall be added. That these outward things are corruptible and subject to destruction, appeareth by their daily increasing and dying again. The reason why the world made in an excellent manner at the first, hath been and shall be again destroyed, is the sin of man, whereby the creatures become subject unto vanity: Whereby the world that then was, being overwhelmed with water, perished. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by which Heaven and Earth, for the windows of Heaven were opened, and the fountains of the deep were broken up, and so the world was drowned. Th. Aquinas in 2 Peter 3. By the Heavens here is to be understood the air, for thus the Fowls are called the Fowls of Heaven; they are said to have been of old, because they were amongst the first of the creatures, and in another manner then now, that is, calm and free from cold winds and tempests, and so was the earth more plain and fertile, consisting out of the water, that is, by being discovered, 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 divine disposition it is all full of veins of water, even as a man's body is full of blood, otherwise it could not stand but would be reduced into dust, according to Philosophy, in regard of the great dryness 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 fruitful. By which, that is, in which parts of air and earth the world that then was perished; that is, in respect of the inhabitants, and the outward form of the air, 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 heavens and earth that now are, that is, not differing in substance from that those were before, but in quality; are reserved, that is, restored to their proper place and condition for the use of the creatures. And the air is here still called the Heavens in the plural number, in respect of the diverse 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 learn the power of God supporting the world, which would otherwise be overwhelmed with waters, and the justice of God against sin destroying by water, plainly intimating another most fearful destruction to come at the last day, seeing it is so plainly threatened as that was. The Heaven and Earth that then were, stood out of the water and by the water, that is, the Heaven 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 do, but have long ago been drowned: yet nevertheless, the world that then was perished, Vers. 6. and so upon the sudden all things in Heaven 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 easy enough in all other things but only for these words, the Heavens 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 understand the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set out, as equally belonging to the Heaven 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 allegeth Beda reading it thus, The Heavens 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, only to the earth: Beza. and Beza making the distinction at these words, The Heavens were of old, and then adding, and the Earth consisting out of the waters, etc. affirming, that in the most ancient Copies consenting in one it is thus, and our new Translation, That by the Word of God the Heavens-were of old, and then after a point of distinction, and the Earth standing out of the waters, Piscator. etc. Beza and Piscator, for by the waters, read in the waters, Gagneus. as also 1 Pet. 3.20. Gagneus, a judicious, though a Popish writer, although he be altogether against that reading of Erasmus, as being contrary to all Greek Copies, yet he saith, That the Greeks' generally understood the matter out of which the Heavens were made to be here intimated, and he saith, that he verily thinketh nothing else to be meant hear, but that the Heavens and the Earth were made of water; for (saith he) if his drift touching the Heavens should be only to teach that they were of old, Caietan. who knoweth not that? Caietan saith, That the Heavens and the Earth are said to be out of the water, because these creatures which are of the air, and they which live upon the earth also have 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 covered 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 Heavens 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 between the waters and the waters is called Heaven; this was out of the waters, because before the division betwixt the waters above 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 heavens were of old, it is to be understood, constituted out of the teaters & by or in the waters; quod enim subint elligitur non deest. Whereas it is objected by some, that though by the Heaven the Air be understood, yet by Heavens in the plural number it is never so taken. I answer, that it may well be set forth in the plural number in respect of the diverse Regions, neither is there any word in the Hebrew signifying Heaven, but in the plural number. Touching the drift of the Apostle here thus mentioning the first original of the Heavens and the Earth, it is very aptly and pertinently done; for as by the power of God, and according to his Word, the Heavens and the Earth were made at the first, and wonderfully separated from the waters, being no less miraculously preserved in that estate, so by waters all things were drowned again, and once more by the same divine 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 having said it, he will burn up the world with fire also? Touching the next words, vers. 6. whereby, Vers. 6. Beza readeth it wherefore; Luther, nevertheless; Piscator followeth Beza. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify whereby, or by which things, and that exposition pleaseth me best which referreth it to the Heavens and the Earth, because from Heaven above, and from the earth beneath the waters flowed, and the world of creatures, both terrestrial and aerial, were drowned and perished, even all that were out of the Ark. 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 read more of this, Rom. 8.19. For the words used are reserved for fire, being treasured up by the same word. Vers. 7. Tho. Aquin. Thomas Aquinas will have them meant of the restitution of all things to their form again after that drowning by water till that they shall again be destroyed by fire: Th. Aquinas. but others understand them, as wicked men are said to treasure up unto themselves wrath against the day of wrath, Rom. 2.4. subjected unto God's power until 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 judgement, before or after. If at the judgement time, it should seem to be an hindrance to the proceed; if before, than the godly shall be yet mixed together with the wicked, and feel the pain of burning, which is improbable; and after it is not likely, because the wicked are immediately sent into hell fire. Yet some of great note hold that it shall be after, August. Prosper. Anselm. as August. lib. 20. de Civit. c. 16. Prosper in dimid. temp. c. 19, 20. and Ansel. in elucidat. etc. but the words imply, that it shall be before, reserved to the fire unto the day of judgement, and 1 Cor. 3.11. it is set forth as the case of every one, that he must pass thorough the fire, and 2 Thes. 1.7. the Lord is said to come in flaming fire, so that the beginning of the judgement 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 be in the bush without burning it, can and will provide that the godly, though in the midst of the fire, shall feel no burning, for they shall at that instant be changed, becoming of natural spiritual, so that a material fire shall not affect them at all. Then there being in all likelihood some cessation of this burning, the judgement shall succeed, after which the wicked shall go into everlasting flames, and therefore, though they be said to be destroyed, yet they are not so destroyed, but they remain 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 be burnt in the fire; and Paul the teacher of this, as guilty of treason, by the Roman Laws, Minutius in Octavio. to be beheaded. Minutius saith, that this was commonly objected by the Gentiles against the Christians, that they threatened burning and destruction to the whole world. Aug. de Civit. Lact. l. 7. c. 18. And yet many of themselves have written of this burning, as Augustine and Lactantius show. Note, Note. that the destroying of the world by fire is no such strange thing, but that they that do not willingly wink with their eyes may see, that as strange an act hath been already done in drowning the world; yea, in the very Creation God's power did appear to be so great, as that there is nothing but by his word shall be brought to pass. And therefore let not us doubt, but assuredly expect that horrible destruction threatened in his word by fire against all persons. Note again, that it is a sign 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 he may be reform herein. CHAP. 3. VER. 8. But I would not have this one thing hidden from you, that one day is with the Lord as 1000 years, and 1000 years as one day. Vers. 9 not willing that any should perish, but that all should come to repentance, etc. Here are sundry doubts, Mayer. but yet Expositors are very brief upon all this passage unto verse 14. First, in what sense one day is said to be with the Lord as 1000 years, 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 pass them by to this end, for the glory of his justice. Thirdly, what heavens shall pass away, and how at the last day, and whether the earth shall be consumed? Fourthly, what new heavens and earth shall be, and for what use, because he saith, We expect a new heaven, and a new earth, wherein dwelleth righteousness. To the first, I find that most of the Fathers anciently held, that one day is said to be as 1000 years, and reciprocally 1000 years as one day, because as in six days the world was in making, so it shall stand 6000. years. jerom saith, that both in the Psal. 90.2. from whence this is taken, and in this of Peter, Hieron. Epist 139. add Cyprian. Ego arbitror ex that therefore 1000 years are said to be as one day, because the world shall endure so many thousand years as it was days in making, hoc Psal. & ex Epist. quae nomine Petri inscribitur 1000 annos, pro una de solites appellari, utse. 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 cometh the number of seven and eight, wherein the true Sabbath is exercised, and the purity of circumcision restored. justin. 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. justin Martyr saith, we may by many places of Scripture gather, that they say truly, who deliver, that the time from the beginning of the world is 6000. years. Jren. lib. 5. adverse. 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 have delivered the same, as Lactantius showeth, both Hydaspes, Mercurius, Tresmegistus, and the Sibyls. And amongst the Hebrews there is a most ancient 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. years, and then it shall be destroyed, 2000 of inanity, 2000 of the Law, and 2000 of the Messiah. But Ambrose oppugneth this opinion, because even in his time he saith, that 6000. years were expired: but he was deceived in the account by following the Greeks', Ambros. lib. 7. in L●c. as almost all Ecclesiastical Writers than 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, living anno Domini 400. there remained yet 500 years to come, according to the former reckoning. Lactantius also, who was for the 6000. years before spoken of, was plainly hereby deceived, for he held that there were not above 200. years 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. years, 382. years are yet to come. But I find that most Expositors now a days (both Protestant and Popish) do censure that opinion of 6000. years; Aug. de Civit. lib. 20. cap. 7. and Augustine also, though sometime he seemeth to speak for it, as where about the 1000 years of Satan's being bound, he saith, Mille anni duobus modis intelligi possunt, aut qua in ultimis 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 unus, 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. days, after which a Sabbath shall follow, that shall never have end. Yet upon Psal. 90. where he speaketh of it purposely, he saith. Some men presuming upon the knowledge of times, have defined, that this world shall have an end in 6000. years, as it was made in 6. days, 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. days, and 6000. years, but between a day that is past and 1000 years, yea, between a watch in the night and 1000 years, unto which this conceit can no way be fitted. It is a thing generally agreed upon by all, that these words of Peter seem to prove that it is not such a long time before the day of judgement, since it was spoken of under the Gospel, as being at the doors: for though according to man's account it be long, thus many hundred years being already past, yet according to God it is a very short time, with whom 1000 years are but as one day. I would not rashly affirm any thing in a matter so doubtful, but yet it seemeth probable, especially considering the times computed in the Revelation, that about the expiration of 6000. years from the Creation, the world shall have an end. To the second doubt it is generally answered, that Gods will is either voluntas signi, or voluntas beneplaciti, the one revealed, the other secret; & by the first he would have all men come to repentance & be saved, not by the second. But so there should be a contrariety betwixt the will of God revealed & secret, which I think 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 grieved, or to be angry, because he doth as man is wont to do, when he repenteth, etc. so he is said to will the salvation of all, because he affordeth unto them the means of salvation, and doth earnestly invite them to repent and believe, that they may be saved, and in this his willing he is serious and not deluding, though in the end he damneth many, even as the Mariner seriously desireth the saving of the goods in his ship, and yet upon extremity casteth them out into the Sea: and this his willing is not vain but effectual, because by the setting forth thus of his grace, such as are appointed unto life are converted and saved, the loving kindness of the Lord moving them to repentance. To the third doubt, some have delivered strange conjectures hereabout, Ambros. Compsae Episc. in 2 Pet. cap. 3. as that the very starry heavens shall be dissolved, and not the acrean heaven only, because after mention made of the heavens, he speaketh of the Elements, that is, the air, etc. whereby it appeareth certainly, that the heavens here are one thing, and the air another. Neither can the words which are used here, and verse 10. and in sundry other places, without forcing be otherwise expounded, as Heb. 1.11. Psal. 90. Revel. 21. Esa. 65. and 51. The heavens shall pass away as smoke, and Matth. 5. Heaven and earth shall pass away. And touching the earth likewise they hold, that it shall be burnt up and then form anew, as after these heavens dissolved there shall be a new heaven, and because in vain 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 Baptism, who have neither done any thing worthy of hell, nor received the Faith of Christ that they might attain Heaven. Hitherto Ambros. Comps. who saith, that many were of the same mind, but yet acknowledgeth that there is need of a revelation to know this, and that it is but a pious conjecture. 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 Heaven shall be dissolved 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 unworthy should see the Throne of God, which is to be seen only by those that are pure in heart. Simon. But if God be good, and the Heavens which he hath made are good, how shall it come to pass that a good God will dissolve them? but if he dissolveth them as evil, how shall he seem to be good, who hath made evil? Peter. If the Heavens had been made for themselves, but not for another use, it were true indeed that thou sayest; but they were made to hide from the sight of mortal men the Throne of God, which yet must necessarily one day appear, and then they must be dissolved for this end; as the shell of an Egg, though it be curiously made, yet must be broken, that the form of the Chicken within, for which it was made, might appear, and the Chicken come forth. 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 Heaven which we see with our eyes, as a solid fume, obtaining therefore the name and nature of a Firmament, shall pass away and be no more; but the Seat of the Lord, that is, the Heaven in which God dwelleth, remaineth for ever. Of this opinion also b Hieron. lib. 14. in Esa. Jerome speaketh, affirming that it was followed by many, and proved by this place of Peter, and where by Paul it is said, c 2. Cor. 4.18. That those things that are seeve, are temporal; but those that are not seen, eternal; He also saith, that it was the opinion of some Philosophers. And d Euseb. praeparat. Euang. li. 15. Aug. de Ciuit lib. 20. cap 24. Eusebius, that it was the Doctrine of the Stoics, amongst whom the most ancient Zeno, Cleanthes, and Chrysippus held, that all visible things, after a long circuit of time, should be resolved into fire. What others hold we may see in the Text before going; for Augustine, as Oecumenius holdeth, that by the Heavens and Earth are meant only this inferior world, consisting of the Earth and the Air, which were once before destroyed by the Flood: and what others follow, either opinion I have declared at large upon Rom. 8.19. where I have showed, If the Heavens and the Earth shall be destroyed, yet it shall not be to their abolition, but that they may be restored to more splendour 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 Heavens, or both. But upon further consideration, I do now rather incline to the opinion of those, that hold that this Earth and all the Heavens which we see shall be quite consumed; for they shall be changed as a vesture which is not to be renewed unto better, but to be utterly destroyed; neither if they should remain, can it be conceived to what use, when there shall be no inhabitants. And so I come to the fourth doubt. To what end these new Heavens and Earth shall serve when there shall be no inhabitants remaining; for men which are good shall go into Heaven, the wicked into Hell, the creatures shall be consumed with the fire? Vers. 13. It is said, We look for a new Heaven and a new Earth wherein dwelleth righteousness, Beza. that is, as Beza hath it, either which are the habitation of the just, or an immunity from injustice and iniquity, whereas the Heavens and the Earth that now are, are stained with all manner of sin: or lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have reference to us, in whom the righteousness of Christ dwelleth by Faith. This last is too much strained, but the first is most genuine, the Author of all holiness and righteousness dwelleth there, and none with him but his Saints and holy Angels. These and all such shall dwell in this new Earth and Heavens, and because he speaketh of them in the present tense, wherein dwelleth righteousness, and it is certain that the new heaven, 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 lieth hid from our eyes, until the time shall come, when these visible heavens and earth being done away they shall appear, being rightly called a new heaven, and a new earth, because never appearing before. Luther in 2 Pet. 3. Coelum & terra in unum Paradisum cessura sunt, in qua Deus habitabit & electicum eo. Aug. de Civit. 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 convenient, ut sc. mundus in melius innovatus aptè accomodetur hominibus etiam carne in melius in innovatis. And if the heavens and the earth to come be such, elevated fare above all these heavens, which we see, it may easily be conceived, to what use the new earth shall be, viz. together with the new heavens for the habitation of the Saints, the one not being remote, but contiguous to the other, as shall be useful 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 itself shall have such qualities which shall agree with immortal bodies by a wonderful change, that the world being renewed unto better, may fitly agree unto men being renewed unto better in their bodies. In these words that learned Father acknowledgeth such a condition of the earth to come, as shall agree to immortal and incorruptible bodies, though he 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 have it for their habitation. But because it is said, 1 Thes. 4. that we shall be taken up and ever remain with the Lord, and the habitation of the Saints is above, I think that this earth shall not be their habitation, but rather a new Heaven and a new Earth above, which coming in stead of this Earth and Heaven which we now see, Rom. 8. the whole creation is said to be restored to the glorious liberty of the sons 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 Baptism shall inhabit here, I leave to the Authors of it; the Pelagians, as Augustine showeth, Aug. de haer. c. 88 Ambros. de statu puer orum sine baptis. mort. near unto which is that of Ambrose holding, that they shall enjoy an earthly Paradise, followed by Catharinus, Albertus, and Pighius. For this is a mere humane invention, without any ground in the Word of God, because they could not conceive how otherwise this Earth should be inhabited. Note hence, Note. that it is never a whit the more improbable that the Lord will come to judgement, because it hath been so long a time since it hath been spoken of, as being at hand, and yet is not come, for 1000 years 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 nevertheless to be expected to the terror of wicked men that contemn it, and tremble not at the hearing of it. Note again, that though the Lord damneth many to hell, Note. yet he is not willing so to do, his desire is rather, that all should repent and be saved, as he declareth by sending the means amongst them. Note lastly, Note. how vain all these things are which we see, the time shall come when they shall be made but fuel for the fire, and therefore let us not set our hearts upon them, but be lifted up in our desires to those things above, and be just and righteous in all our dealings, for so much as nothing but righteousness shall inhabit there. CHAP. 3. VERS. 15. And count the long suffering of our Lord salvation, as our beloved brother Paul hath written unto you, as also in all his Epistles, speaking in them of these things, wherein, or amongst which, some things are hard to be understood, etc. There is nothing betwixt this Text and that before going, M●y●r. but an exhortation; Study to be found unspotted and unblameable before him in peace: Vers. 14. Tho. Aquinas. Lyran. the first of which some refer to outward pollutions of the body, the second to the inward defilements of the mind: but I subscribe rather to those that hold them to be synonimas; two words used to express one and the same thing, a freedom from all inquination of sin and unrighteousness, seeing the righteous only shall inhabit the new Heaven and Earth. Th. Aquinas. In peace, that is, having peace with God, he being reconciled unto you upon your true conversion, so as that when this terrible time shall come, ye may with comfort look up unto him, Rom. 5.1. or else it may be understood of a peaceable and quiet life, without taking part with those that contentiously oppose the truth of God's Word, as the scoffers before spoken of; for the true Christian preferreth peace and unity, and without any opposition doth quietly rest in the received doctrine of the Christian Religion, not having any hand in making strife and brangles hereabout. Or lastly, a respect may here be had to the time of the Lords coming, which should be full of tumult and trouble, the wicked then running hither and thither, and being at their wit's end, by reason of that terrible burning, but such as lead an holy and blameless life shall stand as in a time of peace without such terror, having a mind within them resolved of God's love and favour, and so that all the appearing terrors shall turn to their comfort. According to all these acceptions I think is the right understanding of the place. Touching vers. 15. The long suffering of the Lord, is called salvation, because it is a means of salvation, when by being yet spared from judgement the sins is moved in this time to repentance, and so the more are saved; who otherwise, if the world had been sooner destroyed, must needs have perished. As our dear brother Paul hath written to you. Here are three questions moved: First, whether Peter doth allege Paul to confirm 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 chief of the Apostles, doth allege Paul here in humility, not that he needed the approbation of his consent. And indeed, both great humility and love appeareth in this one passage, Paul having charged Peter so much in some part of his writing with doing amiss, and being worthy to be blamed, Gal. 2 11. yet Peter not stomaking this giveth him his due, that he was a man of great wisdom. And indeed, as some rightly note, Tho. Aquin. that Peter allegeth Paul to confirm that which he had written, because being called extraordinarily, there might be some question of his Apostleship; and again, the truth being confirmed by more witnesses, hath the more force in the hearers. Luther. Some doubt hath been made, as Luther noteth, in regard of this citing of Paul, whether this Epistle be Peter's or no, but as he well concludeth, there is no reason to doubt of it, being so long ago without contradiction received into the Canon, there being also so good reason of alleging Paul. To the second, some hold that no particular Epistle is meant unto the jews, Occumen. Beda. Th. Glos. Ordin. but his Epistles in general, in any of which, what is written of the last judgement 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 plain to me that the Epistle to the Hebrews in particular is meant, for Peter in writing here to all the faithful includeth also the Hebrews that believed, intending their consolation and instruction, as being chief of his cure; for the ministry of the Circumcision was committed to him, and therefore he speaketh here unto them as the chief, 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 have that place, Rom. 2.4. meant here. I think rather with Beza, that Heb. 10.24. etc. 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 understood, etc. Here also are diverse questions: First, of what things Paul speaketh in all his Epistles. To this it is easily answered, that he speaketh of the judgement to come, and of Gods long suffering and the use to be made hereof to be won to repentance, and a study of holiness: for the places are easy to be found, wherein he 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 approveth of this, because if the argument in hand be meant, Peter hath spoken more mystically hereof then Paul ever did. But the copies generally received, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore without altering the word, I think 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 understood, Th. Anglic. and not rather plainly? Some think, that this was done because he would not have the Heretics to understand his writings, but for such as were rightly affected, he sent some Disciple or other to expound all things unto 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 understood, and because through celerity of speech he useth many Hyperbatons. Some, because he could not expound in the Greek tongue, which he did not so well understand, such profound matters, and therefore he useth certain peculiar idotismes and phrases of speech. But that one reason yielded by our Saviour Christ of his speaking darkly and by Parables, seemeth to me to be a reason sufficient of all the obscure passages both in Saint Paul's writings, Mat. 13.12. and in the rest of the holy Scriptures, viz. that the wicked in hearing might not understand this obscurity, being as a spiritual judgement against them to their damnation, as is also intimated in this place, and that even hereby we might be moved to crave the assistance of God's holy Spirit, and the more willingly resign ourselves to be guided thereby in a spiritual and holy life, which is the way to understand these mysteries. Other reasons may be yielded, but this is the principal, and therefore I rest herein. Fourthly, seeing the Scriptures are hard to be understood, is it damnation to mis-understand some hard passages of them? I answer, to misinterpret any hard passage so as to make it a ground of such errors as overthrew the Christian Faith in any part, is damnable, but not simply to mis-understand any hard place whatsoever. As for example, when Saint Paeul teacheth justification by Faith without the works of the Law, to understand this, as if no regard were to be had unto good works, when he teacheth election to be of God's mere grace and mercy, to understand it so as to cast away all care of being such as may have the comfort of election, and when Christ affirmeth unto Peter, Upon this rock will I build my Church, etc. to understand it as a ground of the Pope's infallibility of judgements, so as that whether he be good or bad, learned or unlearned, his dictates shall be accounted as God Oracles; these, I say, and the like mis-understandings for their dangerous consequences are wrest of the Scriptures unto damnation, in stead of milk sucked blood being thus pressed herefrom, which nourisheth not, but destroyeth the soul. Whether were it not better to debar the ignorant multitude from reading of the Scriptures, seeing there is such danger in the misunderstanding of many passages therein? So indeed hath the Church of Rome thought, but because in other places all are invited to read and to meditate, even in the darkest places of the Scriptures, Kevel. 1.3. no such inference ought to be made, but rather the people are to be exhorted in reading not to follow their own sense, and not once to incline to any exposition contrary to faith and good manners, and therefore to read that whereby they may understand the true faith and moral Laws, never grounding any Tenent upon an obscure place, unless it be also plainly taught in some other place of holy Scripture, which is the only approved way of interpreting Scripture, as I have showed, 2 Pet. 1.19. That anciently all were exhorted to read the Scriptures, I have showed upon Luk. 16.19. Note hence, Note. that unity of Doctrine was amongst the Apostles, and it was the joy of one to follow another in teaching the same things, holding, that by their unanim consent, the truth taught by them was the more confirmed, which maketh against those that love to be singular in their teaching, they take the very way to Schisms and divisions. Note again, Note. that the Scriptures are not so easy, but that there is need of study and help of learning to understand them rightly, and yet such as belong to God shall understand them, how hard soever they be: according to that, Mat. 13.12. Note lastly, Note. that to be ignorant and ungrounded in Religion, is the cause of wresting the Word of God to a man's own destruction, which was appointed for his salvation. So that it standeth every one in hand to get knowledge and to be steadfastly resolved, and to take great heed in what sense he taketh the Word of God in any part thereof, seeing that if this sense prove a wresting of it, it tendeth to damnation. THE FIRST CATHOLIC EPISTLE OF THE Apostle JOHN. THat this is the Epistle of john the Apostle it was never doubted by any. Aug. tract. 7. in 1 johan. Canonica est ista epistola, per omnes gentes recitatur, erbis terrae autoritate retineturorbem terrarum ipsa aedificavit. Saint Augustine hath left this famous testimony of it. This Epistle is canonical, 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 been some doubt. Hieron. de Scrip. Eccles. in johan. For as Jerome saith, there was another john 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 johns, saying, that Origen doubted of the two latter Epistles. But that these two have been received for canonical Scripture, and the Apostles writings appeareth by Cyprian who allegeth the second, and so doth Tertullian and Ireneus. And Dionysius citeth both second and third, and so doth Jerome. And Epiphanius maketh mention of the Epistles of john the Apostle, and not of one Epistle only, which he saith, as john's Gospel and the Revelation were imparted to us 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 johannes Apost. scripsit. Ambrose saith, that john being now an old man wrote the Gospel and Epistles, and therefore he wrote not himself Apostle, but the Elder. Dydimus wrote upon john's three Epistles, and Beda having examined this doubt concludeth, but now the general consent of the Church is, that john wrote these Epistles also. And therefore howsoever it hath been formerly doubted, yet now there ought to be no further question made hereabout, especially the phrases used in the other two Epistles, being the same with these in the first; plainly declaring the same Author, as will appear if we compare. 1 joh. 2.7. and 2 joh. 4. 1 joh. 2.23. and 2 joh. 5.9. 1 joh. 3.9. 3 joh. 11. 1 joh. 4.2, 3. 2 joh. 7. 1 joh. 5.2. 2 joh. 5. Touching the time when this Epistle or the rest were written, I find no certainty, Baron. tom. 1. but that some hold it to have been written last of all, even after judes'; and some, according to the order in which it is placed. Lyra. It is certain, that john lived longest of the Apostles to a very old age, and therefore in those Epistles wherein he giveth himself a title, he writeth himself The Elder, 1 Pet. 5.1. not Apostle; as also Peter calleth himself an Elder together with the Elders, haply using this inscription, that his writings might have the more force, coming from him now after so long a time of experience, he being the only ancient living 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 himself. 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 john 2. Epist. 1. ad Valer. cite it as written to the Parthians. If ever 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 john preached amongst the Parthians. In that he nameth not himself herein, he doth but as Paul to the Hebrews, that his Epistle might the rather pass, he being then in banishment in Pathmos, and it being not likely that any thing written from him would have been suffered, if it had carried his name. For the scope of this Epistle, it is to confirm the Divinity of Christ against Ebion and Corinthus, and his humanity against Basilides; and to instruct in the true love that ought to be in Christian people, even to the suffering of death for Christ his sake, contrary to another error of Basilides, Epiphan. Haer. 24 who held that Martyrdom was not to be undergone 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 Gospel, wherein he setteth forth his Divinity, in calling him The Word of Life, which was from the beginning; and his humanity, in saying, which we have seen and handled, etc. verse. 1, 2, 3. This Christ he showeth, that he declared unto them for their spiritual joy and comfort, to be 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, righteousness and holiness, and therefore he that walketh in the light of a godly life only hath communion with him, and not he that walketh in the darkness of sin, vers. 5, 6, 7. Neither is it a thing indifferent whether we have communion with him or no: for the blood of jesus Christ cleanseth such from all sin. And lest when we endeavour to be holy, we should deprive ourselves of so great a benefit of Christ's blood through conceitedness, by imagining, that now we live not in gross sins, as others do, we are altogether free from sin; he preventeth this, by showing that so we should deceive ourselves, etc. vers. 8, 9, 10. 1 JOHN Chapter 1. Verse 1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have beheld, and which our hands have handled of the Word of Life, etc. THe jews and Greeks' both did tax the Mystery of the Gospel as a novelty, Oecumen. in 1 joh. 1. and therefore to approve 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 Heavens 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 have a being, without which nothing can exist, as is further declared in the Gospel of john. Which we have heard, that is, by the Law and Prophets being spoken of before. Which we have seen and beheld, that is, when Christ lived here in the flesh we saw him, and in seeing, admired him for those admirable things that were in him. But he doth not mean, that they saw that which was from the beginning, for that is invisible, but his taking flesh, Which we have handled, hereby either it is meant, that he was so familiarly made known unto them, as that he 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 feel the print of the nails and spear, and not to be incredulous but believing. After these things thus set forth, he maketh a reddition hereof again, verse. ●. not so plainly as we would do, but more obscurely, to make us the more attentive, lest perceiving the matter at the first looking into it, with ease we should become negligent; and divine Mysteries being made manifest to profane ears should thus come to be abused, as pearls being cast before swine. This one Author hath so well expounded all things here, Mayer. as that I shall not need to add others, there being little difference in any from this Exposition. Only because the sense is imperfect without some supply: It is to be understood, that the Syriake readeth it thus, Syrus interp. Lyra. Vatabl. We preach unto you that which was from the beginning. And Lyra, and Vatablus understand, We declare unto you. But this supply cometh in well enough, v. 3. after that which we have seen and heard repeated again, because of the Parenthesis coming between, That which he saith was from the beginning, is that word of life, which he declareth here to be eternal, which was, is, and shall be, for to be eternal includeth all times. That which we have seen, heard, looked upon, 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 elevante ad arcanorum divinorum auditum, contuitum & contactum, quibus supra omnem sensum agnoverunt, quod à principio erat verbum, etc. Pluris est onus oculatus testis, quam auriti decem. Lyra. Beda. Clem. Alexand. some will not have by any means to be expounded of hearing, seeing or handling with the bodily ears, eyes, and hands, but with the spiritual, the Spirit of God lifting up those that heard and saw Christ to the hearing, beholding, and teaching of divine secrets, so that above all sense they knew and acknowledged that the word was from the beginning. Of this Exposition also Oecum. maketh mention, but I prefer the other, seeing what is spoken here tendeth not so much to the declaring of what S. john, and the rest of the Apostles saw spiritually, as corporally for the confirming of others, seeing one eyewitness is more than ten that go by hearsay. And this being bodily present with Christ, is used elsewhere as an argument to prove that which is taught of him unto others, as Acts 4.20. john 3.11. john 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 refer only to those things that were done after Christ's resurrection, as Didymus showeth, but there is no reason of this restraint. Besides the hearing of Christ by the Prophets, they heard of him also by john the Baptist, saith Lyra, but chief the hearing of himself is meant here according to Beda, and others. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added unto this we have seen, signifieth a more intent and diligent looking into a thing to be able to judge the better of it, being duly considered. Which we have handled. This with Oecumenius some think was done by Thomas only, who before believed not his resurrection. Ambros. lib. 5. in Luc. Hieron. epist. de error. johan. Hierosolym. Athan. orat. contra Arrian. Ignat. epist. 10. Euseb. Hist. l. 3. c. 36. Theodoret. dial. 2, etc. Acts 2. But many more hold, that all the Disciples did likewise feel him with their hands, because they thought him to be a spirit, for to manifest that he was not, the Lord called for something to eat, which needed not to have been done, had they believed before. And this saying will indeed best agree with that handling and feeling of the side & hands of Christ being thus understood. 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 pour out of my Spirit, it is but as much as, I will pour out my spirit. And the life was made manifest, Vers. 2. etc. These words come in by a Parenthesis, being added to show how they came to see and handle the word, viz. because lying hid before, now he appeared in the flesh. As for the rest of the Chapter it is easy to be understood, especially by the help of the Analysis before going. The eternal life, which he declareth is Christ, who must needs therefore be God. Vers. 3. That ye might have fellowship with, that is, ye, which have not seen by knowing and believing these things by our publishing of them, might enjoy together with us the benefit hereof, that we altogether might enjoy God. Vers. 4. That your joy may be full. Lorinus readeth it, that our joy may be full; affirming it to be so in the Greek Copy, but our Greek Copies have it, that your joy, etc. Full joy is opposed here to the vain and empty joys in worldly things, from which he seeketh to draw their minds, that they might partake of the true joy. The same phrase of speech is used by Christ unto his Disciples, john 15. john 16. and 17. Vers. 5. God is light, that is, essentially, he is a pure act, and perfect without any imperfection. Vers. 6. To walk in darkness, is to abide in ignorance and sin. Vers. 7. We have fellowship one with another, that is, with God the Father and Son, Faber. Caietan. Catharin. Lyra. Gloss. inter ●●n. as it is best expounded by some, though others expound one with another, of the faithful with the faithful, for the speech is of communion with God, whereupon he concludeth here. Vers. 9 God is faithful to forgive, this is thus spoken, because God hath appointed us in acknowledgement of our sins to ask forgiveness, which he cannot do being faithful, unless he forgive them upon 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 us to pray for the pardon of our debts of sin, hath withal promised fatherly mercy & pardon to follow. But there must be adjoined unto our confession of sin a forsaking of sin also, Pro. 28.13. Popish Writers here distinguish betwixt faithful, and just to forgive, referring the first to mortal sins, which because he hath promised the penitent to forgive them, he is said to be faithful to forgive them; the second to venial sins, because he that is in the state of grace can ex condigno, merit forgiveness of his venial sins, but this is a mere delusion, seeing faithful and just of promise are all one. Vers. 10. If we say that we have no sin, we make him a liar, the reason of this is, because he hath affirmed all to be sinners, Psal. 14. Eccl. 7.20. Rom. 5, etc. The Papists are miserably turmoiled here in maintaining the blessed Virgin Mary to be without sin, and other of their Saints: but they say, that it is to be understood of original sin, nor of actual, and yet in the Virgin Mary they deny even original sin to have been assenting, that if any shall say of her, that she hath not sinned, he maketh God a liar, but if he shall say that she had no sin, he saith truly, because she was sanctified in the very conception. But for actual sins they teach her to have been altogether free therefrom, though not other of their Saints, but only from mortal sins, whereas none are indeed exempted from sin, but Christ only, no not from such sins as need cleansing by the blood of Christ, which I am sure are mortal. Moreover, the places alleged speak of actual sins, which men do, from which it is said, that there is not one free, Eccl. 7.20. And his Word is not in us. Glos. interlin. Lyra. Some by Word here understand Christ, but it is plainly meant of that word, wherein all are affirmed to be sinners, they are clean gone from this, that say they have no sin, they have it not in any part remaining in them for their salvation, for denying it to be true in one thing, they cannot hold it to be true in any thing, being tainted with heresy 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 own confession they are fallen from all true faith, even by this one tenant, that a man can perfectly keep the law of God without sinning in any thing. Note, Note. that the Gospel of Christ is no uncertain, but a most certain thing, because it is testified by faithful witnesses, who were present to behold Christ living here, and risen, and ascending up into heaven, and doing such great miracles, and therefore let us without wavering or doubting believe it, being fully resolved of the truth hereof. Note again, Note. that the true believer desireth to bring others into the society of the same faith, and is not content to believe alone. Note also, Note. the benefit of the society and communion with the faithful is most excellent, extending even to God the Father and the Son, to the partaking of that unspeakable joy which is in God, in comparison of which all worldly joys are vain; neither hath a man any true joy by having them. Note lastly, Note. that to be holy, and yet in humility to acknowledge our sins, is the only sure way to have communion with God: the unholy, or proud, that stand upon their own righteousness, are utterly excluded here from. CHAP. II. Having 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 sin, and then confess our sins, and so we shall be forgiven, by way of prevention he beginneth this Chapter thus, These things I writ unto you that you sinne not. And yet because this command is so hard, that none can keep it, that we might not be utterly discouraged, when we endeavour what possibly we can to fly from sin, he addeth, If any man sinneth, we have an Advocate, etc. in whom, if we believe we have remission of all our sins. Now, lest we should again take heart to sin, if no more belongeth to it, but to believe in this our Advocate jesus Christ, for the expiation of our sins, he declareth what it is truly to beseeve in, or to know Christ, Vers. 3, 4. viz. to this our knowledge to join obedience to his commandments. In the next place, that this argueth one who knoweth Christ, he proveth, because to keep his commandments is to love him, as we must needs do that know what he hath suffered and done for us; neither can we have this love of the Lord, unless we know him, for ignoti nulla cupido, we have no love to that which we know not, Vers. 5.6, And then from the loving of the Lord, he inferreth our loving of one another, wherein we cannot but be drawn to follow him, if we love him, who hath in love to us all suffered so much, Vers. 6. enforcing it with a command, which is ancient, Vers. 7. and which hath more lately been renewed by the coming on of the light of the Gospel, because there is a necessity of loving one another in all that walk in this light; they are not in the light, but in darkness, that hate one another, Vers. 8, 9, 10, 11. And having thus endeavoured to commend the love of Christ, and of one another unto them, he seeketh in the next place to fence them against that love which would be dangerous unto them, viz. the love of the world, and the love of heresy. Touching the first, he prepareth unto 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 love of the world, and doubling his compellation unto them to enforce it the more, Vers. 12.13, 14. And then he doth expressly dehort from this love, 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 themselves knew, that he is a liar & Antichrist that denieth the Son, because he also denieth the Father, Vers. 18, 19, 20, 21, 22, 23. Then he exhorteth to perseverance in the true ancient doctrine, Vers. 24, 25, 26. and having showed his confidence hereabout, he exhorteth to the same again, Vers. 27, 28. and from the consideration of the Lords righteousness, he maketh way to return again to the pressing of a righteous and holy life upon them, and the flying of sin, because this argueth one borne of God, Vers. 29. 1 JOHN Chapter 2. Verse 2. He is the propitiation for our sins, and not for our sins only, but for the whole world. Vers. 7. I writ no new commandment, but an old commandment unto you. Vers. 8. Again, I writ a new commandment, which is true in you, and in him, that the darkness is past, etc. CHrist is said to be our Advocate, Occumen. in 1 Joh. 2. that is, one that exhorteth and moveth the Father to forgive us our sins, not that he hath not power to forgive, for he professeth elsewhere, that he had power to forgive sins, saying, That ye may know that the son of man hath power to forgive sins, he said to the sick of the palsy, etc. But as he is man, he is said to make intercession to the Father, for according to this he saith, that the son can do nothing of himself. For the whole world, this is spoken to show that not only the jews, but the Gentiles that believe also attain remission of their sins by Christ, or that not only the present age, but the age to come believing, hath reconciliation with God the Father. Hereby we know that we know him, Vers. 3. etc. that is, that we are joined to him, and have society with him, as was spoken Chap. 1. And his love is perfect in us, that is, whereby he is joined unto us, we being by a godly life joined unto him, he is joined unto us also. Touching the command of love, Vers. 7. which he calleth an old, and not a new commandment, the question may be, how it may be said to be an old commandment to all that john wrote unto, seeing he wrote both to jews and Gentiles. To the jews indeed it was of old commanded, that they should love one another; but the Gentiles which lived not under the law, seem not to have had this command anciently? It is to be answered, that the law was written in man's heart from the beginning, and though after the fall he was greatly corrupted, yet remained it written there still, even in those that lived not under the written Law, whence it was, Rom. 2.15. that their conscience did either accuse or excuse them. In that having denied it to be a new commandment, he yet by and by saith, that it is a new commandment, Verse 8. vers. 8. that is, in respect of the love of our enemies, to love our neighbour indeed was commanded of old, but that we should love our enemies no precept was ever given before. And therefore when as there have been some that have loved their friends so dear, that they would die for them, as heathen Histories do declare; yet there hath not any ever been found, that loved his enemies, that they make mention of. As Oecumenius, Mayer. Th. Aquinas. G●rran. so all other Expositors understand Christ his being a propitiatory sacrifice for the sins of the whole word, but that they add also another way, whereby he is said to be so, viz. in respect of the sufficiency of his merit, but I think that the former exposition is more genuine; and so the words of Christ himself may be a comment upon these, john 17.20. I pray not for these only, but for all that shall believe 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 unto him, according to the signification of the word; and so Christ is a propitiation by being a propitiatory sacrifice for us, in whom the Lord is gracious unto us. Touching our assurance that we know him, Vers. 3. Faber Stap. I hold with Faber, that to know him here is by faith to rely upon him, as our Advocate: for in whom soever this faith is, there is obedience to his commandments, a true faith never goeth alone, but hath perfect charity adjoined unto it, whereby we fulfil the law: Th. Aquinas. for all the commandments are united in this one thing, charity; and therefore speaking vers. 3. of keeping the commandments, he changeth the word vers. 5. and saith, If any man keep his word, so that all the commandments are but one word, charity. Touching the old commandment, Vers. 7. which was from the beginning, most consent with Oecum. that the command of love is called old, because it was ingraffed in the nature of man from the beginning, & the law anciently given by Moses commandeth love: 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 Gospel, or ever since I began to preach unto you, for it is well known that john did always inculcate the doctrine of love. But certainly the first is the truest exposition, otherwise the new commandment which he speaketh of vers. 8. must be of some later time, and to have affirmed the doctrine of love to have been of old from the beginning, in that sense would not have been so to the purpose to meet with them, that objected novelty to the doctrine of the Gospel, which is his drift, in saying, Dydimus. Carthus. Vers. 8. that it was old, even from the beginning. Whereas he by and by again vers. 8. affirmeth it to be a new commandment, he calleth it so, because it was under the Gospel renewed, being before through pharisaical corruptions almost blotted out: for they taught men to love their friends, but to hate their enemies, but now we are plainly taught to love our enemies, Tho. Aquin. and herein most Expositors agree. Tho. Aquinas maketh this reason but one of five, why it is called new; 1. because it reneweth us spiritually; 2. because it is a new law given by a new King; 3. because it bringeth to a new heaven, etc. for his 4. is coincident with this of loving our enemies. Here is no weight of reason in any of these, but in this only. The Greek Interpreters generally hold, Graesi interpres. that the commandment of love is said to be new, because of old we being commanded to love our neighbours as ourselves; by the new commandment of the Gospel we are commanded to love them more than ourselves, even to dye for them, as Christ loved us to dye for us. Rupertus. And thus Rupertus expoundeth it also. But we have seen the true sense already. Touching the name command, given to the word or doctrine of the Gospel, it may seem to confound the Law and the Gospel together: but indeed it is not so, every doctrine hath the force of a command, but the command of the Law is peremptory, do this or thou shalt dye, the command of the Gospel is with faith annexed, whereby we may be delivered. 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 Commandment; but it is to be understood, the new Commandment is about that which is true in him and in you, that is, in the Lord Christ, for his love was wonderful towards us, and in the true believer, who walketh in all things according to this precept of love, seeing the darkness of his former corrupt living is past, and the light of an holy life hath succeeded. Note, that when we endeavour to lead an holy life, Note. if through humane frailty we sin, there is yet a means to be justified and saved from our sins if we fly thereunto; that is, Christ jesus, by his mediation seeking reconciliation with God, but not by any other whatsoever; for he is our Advocate and the propitiation for our sins, let the Papists show if they can, that partly by any other a propitiation is made for us, or that we have any other Advocate, and we will hearken unto them. If they cannot, but only argue from humane reason, let us still be guided by God's Word, and whilst they without ground here do that which their blind reason persuadeth them, let them take heed of a dangerous fall in the end. For that even those that are dearest unto Christ, ought not in adoration to be made partners with him, appeareth in that the Angels of God forbade it to Daniel and john, and Peter to Coruelius. Note again, that the wicked man, Note. who maketh a trade of sin, knoweth none Advocate to make a propitiation for him with God, let him be of what Religion and belief he can be. His saying that he believeth in Christ jesus will not save him, for only such as live in obedience to God's Commandments know the Advocate, and he shall profit such only. Note lastly, Note. that to love one another hath ever been God's command, but chief it is expected now under the Gospel. Thus did Christ, and thus do all they that have passed out of the darkness of sin and ignorance into the light of true faith and grace. The malicious, envious, and churlish man therefore is not in the light of Christ, but still in the darkness and shadow of death. CHAP. 2. VER. 12. I writ unto you children, because your sins are forgiven you through his name. Vers. 13. I writ unto you fathers, because ye have known him that was from the beginning, etc. Vers. 15. Love not the world, nor the things of the world, etc. Vers. 16. All that is in the world, the lust of the flesh, the lust of the eyes and the pride of life, etc. The doubts of this place are diverse: 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 have reference to those that went before, or that follow after? Fourthly, what is the love 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 down the exposition of any Authors together, because no one writer hath resolved all these doubts, but some have spoken upon some of them, and some upon other some. To the first all agree, that children, fathers, and young men are to be understood 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 have been converted a longer time ago; young men are such, as in spiritual strength are like young men in their chief 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 love of God might be the more fixed in their minds. Hugo. Gagneus. Beza. Piscator. Some understand 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 again repeated to make way to the following exhortation, which chief concerneth such, seeing little children are not yet come to the loving of the world. This exposition is the more probable, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usual unto john here, as the common appellation of them, unto whom he writeth, vers. 1, 8, 28. But for so much as it goeth not here alone, but with other compellations, I do rather understand it as spoken to novices in Religion, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, vers. 14. For although little children in years are not in any danger by the love 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 Latin translation repeateth not, I writ unto you Fathers, etc. the second time, but omitteth it wholly, but it is in all ancient Greek Copies, and in Augustine's exposition upon this Epistle, August. Hicronym. and in Ieromes exposition of Origens' Prologue upon the Canticles. Touching the diverse reasons alleged to the diverse ages, they are not thus particularly rendered, because only little children in this spiritual sense have their sins forgiven them, and fathers only have 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 weak and apt to fall, he adapteth unto them this comfort of the forgiveness of their sins in the name of Christ, whereinto they were lately baptised. Catharin. Gagneus. And because knowledge is with the ancient, he mentioneth this unto fathers, and victory to those that be young and strong. And in speaking again of children, he applieth to them the knowledge of the father, because it is a comfort to little children to know their father, to fly to him in all their distresses. To the third, some hold these words to be a laying of a ground of the love spoken of before, as if he should have said, Beza. Piscator, Oecumen. I know that ye will not all receive this doctrine alike, and therefore I address myself to speak unto you severally, as ye are little children, or fathers, or young men, and so the benefits spoken of are understood, 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 have hitherto admonished you to love one another, now let me give you warning of the impediments that will hinder you from this love, viz. the love of the world, ye little children ought not to do it, because it becometh children to obey their Parents; now our heavenly Father forbiddeth this, who hath forgiven you your sins, and therefore great reason is there that ye should refrain from that which cannot stand with the love of him who hath showed so great love unto you. Again, ye fathers ought not to love the world, because ye have known him that was from the beginning, whom the world hateth; ye know him by Faith being joined unto him, so that ye cannot love the world which is against him. Lastly, ye young men ought not to love the world, because ye have overcome that evil one, that is, the Devil, who is the God of this world; whereas it is the part of one under his dominion to love the world, not of one that hath overcome him, for so he should again be overcome by him. And to this exposition do I subscribe, because these words are plainly rather an exordium to some thing afterwards to be delivered, than a conclusion of that which was before delivered. To the fourth, to love the world, as all agree, is to love it as it is opposite unto God, for God himself is otherwise said to love the world; joh. 3.16. Oecumen. Th. Aquinas. 2 Cor. 4.4. to love the world therefore is to love, and by loving to be joined unto the wicked, who are in diverse places said to be the world, and so the Devil is called The God of this world. To love the things of the world, is to love riches, and honours, and pleasures unto superfluity, not for necessity, for the things of this world may be beloved and sought after, so fare forth as they are necessary for us; but to be overmuch affected unto these things, this is sin. 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 withal. The lust of the flesh, this is the desire of any thing that is delightful to the taste or the touch; and to the outward man, as eating and drinking excessively, 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 silver, garments, and fair buildings. The pride of life; in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ostentation or iactation, or boasting proudly of any worldly thing, being puffed up and made vainglorious hereby, to be through pride so set upon estimation in the world, as that a man will rather die than be any way disgraced. He that loveth the world thus, the love 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 God's enemy & opposite, so that he which is led hereby cannot love God. Aug. Tract. 9 in johan. Saint Augustine readeth these words thus; If any man loveth the world, the Spirit of the Father is not in him, but none else read 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 have their eyes opened, for hereby the Serpent tempted them; and the pride of life, to be like unto God. Beda also showeth these three to have been used for the tempting of our Saviour 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 covetous; the third, the ambitious, as such as desire to be magnified. Note, Note. that there is great reason indeed why the love of God should be dear unto us, neither should we be carried by any thing in this world against this love, for this were wonderful ingratitude, seeing his benefits bestowed upon us are so great, the forgiveness of our sins, the knowledge of hidden mysteries, and spiritual strength to overcome our most deadly enemy, that worketh and prevaileth by the world to reduce us into his bondage again. Let the voluptuous therefore, the covetous and ambitious consider, of what base minds they are to be alured by such vanities, wherein there is no true or enduring comfort to be found, thus to lose comfort which would have been for ever unto them in God. CHAP. 2. VER. 18. Little children, it is the last hour, and as ye have heard, that Antichrist cometh, there are now also many Antichrists. Vers. 19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us. The Apostle having admonished against the love of the world, Th. Aquinas. now giveth warning against heresies, lest we should be seduced hereby, and that by a fourfold reason. First, because it is heresy contrary to Christ, making them Antichrists that hold it; and hereby he showeth that it is the last hour, that is, the sixth age, or a time like to that of the Antichrist for the greatness of the persecution, or in respect of every particular man's life. Secondly, because Heretics are separate from the Church; They went out from us to judaisme or Paganism, because they were not of us by election or predestination: they were amongst us by the partaking of the same Sacraments, but not by the communion of love. That they might be made manifest, that is, that by their going out they might be discovered to be false brethren, and we might be no longer deceived by them. Thirdly, because they had an anointing whereby they knew all things, that is, the holy Ghost, whereby they knew the malice and wickedness 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 derived to us his members, joh. 1.14. Fourthly, because the doctrine of Heretics is a lying doctrine, and the most heinous lying of all, because it is to the denying of Christ. Now the jews properly denied jesus 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 known me (saith Christ) ye had known my Father also. john 14. Mayer. Oecumen. The doubts of this place are: first, how it is said to be the last hour. Oecumenius pitching first upon that of every particular man who hath but a short time to live here, Chrysostome. yields afterwards an other reason out of Chrysostome, because any time divided into three parts, when the two former are past, that which remaineth is called the last; and so two parts of the world's age being past, which he calleth hours, he calleth the time under the Gospel the last hour. And yet he yields another reason why it is called the last hour, viz. because it is the worst, by reason of the Devils being most busy with his temptations, and stirring up troubles and persecutions against the Church more than in times past. Others understand, when he saith, Gagneus. Faber Stap. now is the last hour, that the last times are now at hand wherein Christ will come to judgement, because the Antichrist is to come towards the end of the world, and when his forerunners are come, it is evident that it will not be long before he cometh. I subscribe to that of Chrysostome, the time of the Gospel is the last hour, because the third and last part of the world's age: 2000 years were before the Law, 2000 under the Law, and so if a like proportion of time be to this last as was to the two former, Saint john might well say in his time it was the last hour, though the world be not yet ended. The words will not so well bear this interpretation, without wresting, the last hour is at hand, or is like unto the last: for he saith plainly, It is the last hour, and repeateth it again, There are many Antichrists, whereby we know that it is the last hour. As if he should say, The coming of Antichrist argueth the last hour; now are many Antichrists, that is, now he hath begun to enter upon the stage by his forerunners and to act his part, therefore now is the last hour. The second doubt here is, who is the Antichrist, and by whom they heard of his coming? The Lord jesus speaketh diverse times of one coming in his own name, whom they would receive, as john 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 he speaketh of him in the present tense, he cometh, both for the certainty, and because he 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 united in the same wicked and lying spirit by which they are deceived, and deceive others to their destruction. The Papists contend, that the Antichrist is but one man yet to come, who shall reign but three years & an half immediately before the day of judgement. But ours teach him to be a succession of men, who are all as one, continuing from generation to generation, to do the same Antichristian acts in the same place; even as each beast of the four spoken of by Daniel served to set forth the succession of Kings in each Monarchy of the Assyrians, Medes, Persians and Greeks'. How true this our tenant is, and how false the other, there will be a more fit place to show, Reuel. 12.13, etc. Who they are that he calleth Antichrists, saying, Now there are many Antichrists. To this it is generally agreed, that the Heretics 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 divinity, they sought by deceitful persuasions to draw men away from the truth of the Christian Religion to error, as Antichrist doth, and therefore for the likeness of their conditions are called Antichrists, as judas was called a Devil, and Peter Satan. Thus Ireneus calleth the Valentinians, Marcionites and Arrians, Orig. in Mat. 24. Hieron. li. de non pavendo Ambros. Epist. ad solitar. Chrys. 2. Thes. 2. Antichrists; Origen, Jerome, Ambrose and Chrysostome, call all sorts of Heretics Antichrists. The many Antichrists therefore in this place, are such as by corrupting of the truth were enemies unto Christ, who was altogether for the truth. Whether any Christians are privileged from falling away into Antichristianisme, and consequently into sin, so as that they should be damned therefore, because he saith, they were not of us, for if they had been of us, they would have continued with us. Oecumen. Tho. Aquin. Gorran. Faber Stap. etc. I answer, that it is most plain here, that none can fall away so which are of the number of the Elect, whom God hath predestinated unto life, as all Expositors agree. They that feignedly join themselves unto 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 & holiness of life is hereby required, may & shall fall away, because though they be in the number of the faithful, yet they are not truly faithful; sound and saving grace was never wrought in them: so that when such do fall away, what show soever they formerly made, it cannot be hence gathered, that a man may fall even from true faith and grace, but rather that they never had any true faith, for such fall not away, and it was God's providence that they should be thus discovered, that in them it might appear what shall become of all the rout of Hypocrites and temporany Christians that go with others to the same duties, but they want such good and faithful hearts whereby they should be throughly affected to the earnest embracing of the Word, and to be reform thereafter. Here then is a ground for the certain perseverance of all the Saints, and against that uncomfortable doctrine of their falling from grace to be damned. It is certain, that they which are of us go not out from us, and who are such, if not they that have true faith and repentance; for from hence we may certainly reason to prove our election. But of the certainty of faith I have said more already upon Rom. 8. The jesuite is so troubled at this place, Lorinus. making so plainly for the perseverance of the elect, and consequently of such as are effectually called to the grace of the Gospel, as that he saith, he knoweth not what Saint john meant to speak thus, seeing neither comfort nor profit could hence redound unto them to whom he wrote. And then he contradicteth him, saying, That there are many of them that are predestinated unto life that go 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 impudence to disgrace and gainsay what an Apostle of Christ hath written, if it maketh against their conceits. But against this slander be it known, that the going out of those that were not truly faithful, that it might appear, that they were such, was mentioned to very good purpose, both for the comfort of such as truly believe, and upon due consideration embrace the Gospel, and for the credit of the truly faithful. For it is a great comfort to the true Christian, to be assured that he shall keep his standing, and not be given over, when he hath embraced the truth, to such blindness, as that he should afterwards be led away after error, and of a Christian prove Antichristian: and it maketh much for the credit of the truly faithful, that no such are thus mutable, but only some intruders that lurk amongst them for a time that were never indeed of their number, & therefore might turn to any thing. And lastly, this may serve to warn every man to take heed how he embraceth the Christian Religion, lest not being an hearty and serious professor of it, he be in judgement given over 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 sublevat. Iren. l. 4. c. 43. Chrysma doctrinae. so Gregory saith, saith, that it is the allocution of internal inspiration, which by touching doth elevate man's mind. Ireneus calleth it the anointing of doctrine. Some have wrested this place to prove the use of Chrism in baptism, whereas indeed it is not any external thing which he meaneth here, but internal, seeing by nothing external we attain to the knowledge of divine mysteries, but by an inward illumination. Yet it cannot be denied, but that the anointing of those that were baptised, Cypri. Epist. 70, 72. Tertul. l. de resur. carnis. is very ancient: for Cyprian maketh mention of it, ascribing too much unto it; and so doth Tertullian, and Cyril Catech. 3. and Basil. de sp. s. cap. 28, etc. But justin 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 oil, 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 virtues themselves. And Platina saith, that Sylvester was the first that instituted this anointing. Wherefore S. john doubtless doth not insinuate any such Ceremony here, but only the inward anointing to understand. 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 unto the first, for of the fullness of Christ we all receive of the holy Ghost, john 1.16. and he often promised to send the holy Ghost, joh. 14.26. that should instruct his in all things. Their knowing of all things was of all fundamental points of faith, wherein these Antichrists did labour to seduce them, as all agree, and not such a knowledge as unto which nothing more could be added, 2 Pet 3.20. for we are still to grow in knowledge and grace. What is meant by saying, that he is a liar, who denieth jesus to be the Christ, nay he saith, Who is a liar but he? Vers. 12. Is there none other lie but this, or can he not truly be said to be Antichrist, who doth not plainly deny jesus to be Christ? Beda. Faber S●●●● To the first Beda answereth, that this lie is so great, that others are nothing in comparison of it: but Faber better, if such an one be not a liar, who is a liar, because to deny jesus to be Christ is a most notorious lie. To the second it is commonly answered, that it is chief spoken against the jews, who denied jesus the son of Mary to be Christ; and against Simon, who said that there was another jesus, who descended from Heaven into jordan, as Oecumenius hath it. Oecumen. For this was a chief reason of S. john's writing both of this Epistle, and of his Gospel, to declare that jesus is the Christ, as he expressly speaketh, john 20.31. But it cannot hence be collected, that none can be rightly said to be Antichrist, but he that directly denieth jesus to be the Christ, and the Son of God: for there is a denying of him even by those that in word acknowledge him, they confess Christ, Tit. 1.26 but in their deeds they deny him. And I have already showed, that by the consent of all the Fathers, any heretic or wicked person is an Antichrist. Valentinus is condemned by Oecumenius for a notorious Antichrist, because he said, that besides God the Father of Christ there is another Father, that cannot be named. Cerinthus is held to have been Antichrist, because he taught that jesus began to be the Son of God in his baptism, not before, and that afterwards the Spirit went away from him again, and then he suffered death; and they who have 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 Advocate, he denieth the merit of his passion to be such, as that hereby we are perfectly saved from our sins, and the punishments thereof, seeing he teacheth a necessity of our satisfying for temporal punishments; he denieth his ordinance of his blessed Supper in both kinds, and he denieth his body to be a true humane body; for such a body is in one place at one time only, etc. If the Antichrist should directly deny the Father and the Son, he were easy enough to be known, neither could he possibly deceive so many Christian people, as it is said that he shall, Reu. 13. He must therefore be only covertly denying Christ, but openly making a profession of him. By what consequence can it be proved, that he that denieth the Son hath not the Father, Verse 2●. and so on the contrary side? It is commonly answered, that the Father and Son are Relatives, and therefore if the Son be denied, the Father is also denied, seeing he cannot be a Father, unless he hath jesus to his Son, because he is the only begotten Son of the Father. Again, the Father is denied, because he hath testified from Heaven, Mat. 3. saying, This is my beloved Son: but to confess the Son, is to confess the Father also, and the way to be accepted for his in the world to come. Mat. 10. For, he that confesseth me, saith Christ, before men, him will I confess before my Father which is in Heaven. 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 Saviour Christ taught, that who so would attain to life should believe in him, joh. 17.3. and that it is life eternal to know God, and whom he hath sent jesus Christ, verse. 24, 25. Now these things he saith that he wrote unto 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 err in the doctrine of faith are very Antichrists, Note. and accordingly to be had in abomination, and to be avoided. Heresy is in effect to deny God the Son, and so to deny the Father, and to overthrew all religion and piety, that they which are tainted herewith shall have no more benefit of the Christian religion than Pagans and Infidels. And therefore let us hate Popery, as being most notorious heresy, not being deceived, because in word they profess Christ, as we do. Note again, Note. that there are some in the Church which are not of the Church, and this is manifested by their apostasy, and falling from the truth to error. So that if any depart from the reformed Religion to Popery, we ought not to be troubled at it, for they were never sound at the heart, otherwise they could not have departed. Note also, Note. that the truly faithful are instructed by the Spirit of God, which as a sweet ointment doth so sweeten their minds with the truth, as that they can never be corrupted, and come to an ill savour, through error and wickedness. Sin they may, but be destitute of grace sufficient for their salvation they can never be. CHAP. III. Having made some way in the last verse of the former Chapter, as I have already showed, to return to the commendation of a righteous and holy course of life; he doth more at large prosecute that argument here, joining unto it a commendation of brotherly love. Touching righteousness and holiness, he stirreth up unto it; first, from the consideration of our estate, we are the children of God, and yet have 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 have unto Christ, we are in him, but he hath no sin; nay his coming into the world was to take away sin, and therefore who so is in him sinneth not, Vers. 4, 5, 6. Thirdly, from the consideration of the state of wicked and sinful men, they know not Christ, they are of the devil, Vers. 6, 7, 8. Fourthly, from the consideration of our new birth, by the seed of God, which being in us, keepeth us from sin, Vers. 9, 10. Touching brotherly love, coupling the want of this with a sinful life, he first showeth, Vers. 10. Vers. 11. Vers. 12, 13. Vers. 14, 15. that such as have no love are not of God; and then setting down the command which we have to love, he dehorteth from enmity and hatred, instancing in cain's hatred against Abel, and the world's hatred, and showing the event both of love, and of hatred. Then he exhorteth to love, urging to love in deed after the example of Christ, Vers. 16, 17, 18. condemning other love, which extendeth not to the relieving of the miserable, to be no love. And that this exhortation to love indeed, Vers. 19, 20, 21, 22. might take the more effect, he showeth what confidence towards God such a man may have to obtain whatsoever he desireth, as doing his will herein, and that which is pleasing unto him. Now, that he doth his will and commandment he proveth, because his command is, that we believe in Christ, Vers. 23. and love one another, which last is a plain evidence of the first; he therefore that believeth and loveth, keepeth his commandments, and so abideth in him; and how this may be known he immediately showeth, even by the Spirit which he hath given us; Vers. 24. and thus again he maketh way to speak of diverse spirits in the Chapter following. 1 JOHN Chapter 3. Verse 1. For this the world knoweth us not, because it knoweth not him. Beloved, now we are the sons of God, but yet it is not made manifest what we shall be, etc. BEcause we are the Sons of God the world knoweth us not, Th. Aquinas in 1 john 3. that is, by the knowledge of approbation; or as the Gloss hath it, they know not our dignity to love and respect us, but do esteem basely of us, and afflict us, Because it knoweth not him, that is, believeth not in him. It doth not appear, etc. 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 man's hands, appearing only through his fingers. We know, that when he shall appear, that is, by the certainty of faith, for faith doth assure us of things invisible: now we know ourselves to be God's children by the virtues and miracles which by his spirit we are enabled to do. When he shall appear, that is, at the day of judgement. We shall be like unto 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 living here. The doubts of this place are, first, Mayer. what is meant by the worlds not knowing of us, and to what these words [For this] have reference? I answer, that the world of wicked men, and unbelievers, are said not to know us, that are accepted to be the children of God, because they do not see into the excellency of this estate, to prize and to esteem of it. And for this they know us not, because they know not Christ, it was hidden from them of what excellency he was, which was the cause that they used him as base and contemptible. For had they known him, they could not but have known his, so much resembling him; as they that have known the father, if his son cometh in presence, which is very like him, they know him to be his son: and as he that hath well known a man, if he seethe his picture, he knoweth whose picture it is. And this is spoken to make us undismayed at the contempt and ignominy that shall be offered to us in the world, as a Prince laugheth at the railings and ill usage of him by his own servants, whilst they know him not. Chrys. Hom. 78. in johan. They know not (saith Chrysostome) what manner of persons we are, that abuse us, as namely, that we are Citizens of Heaven, reckoned to the Country above, and fellows 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 unspeakable glory and felicity to come? I answer with Thomas, that though it be set forth, yet the glorious and happy estate of God's children appeareth not now, but they live after a poor and contemptible fashion, which is the cause that the world maketh no reckoning of this Sonship. Thirdly, wherein shall we be like unto God, and what knowledge shall we have of him, and how doth this prove, that we shall be like unto him, because we shall know him? To the first it is commonly answered, that we shall be like unto him in heavenly glory, even as children do partake of the glory of their father, as Oecumenius speaketh, Oecumen. Scholia Graeca. the mind being sanctified and enlightened, and the body being glorified as the body of the Lord jesus. 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 only in his qualities, being pure, as he is pure; and being just we shall behold him just, Oecumen. Faber Stapul. Beza. as Oecumenius. But I assent rather to those that expound this of seeing the Lord jesus Christ in his glory, and the majesty of God the Father: for now we see only darkly, and as it were in a glass, as we are capable: but then being present with him, we shall immediately behold his glory. And this very beholding of him present doth argue, that we shall be like unto 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 fare 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 love with this condition, whereas now they despise it and vilipend the children of God, and bear an hatred against them. Note again, Note. that the glory of the faithful shall be the highest degree of glory, like unto that of God himself; we shall be present where the glory of his Majesty doth most appear. To hear of him, and to behold him in his Word and works, must suffice us whilst we are in this world, and for such as lived then to see God in the flesh, but the time shall come when we shall behold him immediately. The present comfort in God and joy in the holy Ghost is nothing in comparison of that comfort which we shall have. CHAP. 3. VER. 5. Ye know that he was manifested to take away our sins, and in him is no sin. Vers. 6. Whosoever abideth in him, finneth not, etc. Seeing Christ came into the world to destroy sin, Oecumen. in 1 john 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 sin, because he never ceaseth from the exercise of virtue. He that doth sin, is said to be of the Devil, not he that hath done sin, because when a man hath repent him, he is no longer of the Devil. The works of the Devil are sins, which God, having a care of his, came into this world to destroy. To commit sin, vers. 9 is to admit of sin in the mind and will; so the children of God cannot sinne, that is, will to sin in any thing. They commit not wickedness voluntarily and purposely, or by yielding to corruption, till they be subdued and brought into servitude hereby. There is but little difference here amongst other Expositors from this of Oecumenius. Mayer. The Son of God was manifested, Tho. Aquinas. Tollit dimittendo sacta, adiwando ne fiant, & ducendo ad vitam, ubi omnino si●ri nequeunt. saith Thomas Aquinas, when he took flesh, to take away our sins; that is, by forgiving them being committed, by helping us against sin that we commit it not, and by bringing to such a life as where sin cannot be committed any more, and therefore he is thrice said to be the Lamb of God that taketh away the sins of the world. Faber Stapul. Faber saith, that he took away sin by destroying the seed of the Devil sown in Adam at the beginning, and growing up in his offspring even until Christ, who was without all sin, which if he had not done, none could have remained in God. But he being a seed, contrary to the seed of the Devil, destroyed it, which is darkness, and would have made otherwise, that we could not have been in God, who is light. He also inferreth the sanctity of the mother of Christ, affirming her to be without sin, or else she could not have brought forth such seed contrary to the seed of the Devil. But by the same reason her father and mother must have been without sin also, and consequently, the Line of which she was descended. I hold with Faber, that Christ's taking away of our sins here spoken of, is by the grace and virtue of his Spirit, sanctifying us to lead an holy life: for by the coming 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 channels into which it floweth; whereas in times past, though the faithful amongst the jews were not destitute of the Spirit, yet they being but a handful in comparison of the rest of the world, the bestowing hereof was not so notable, and few there were that were delivered from their sins. 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 sin, yea he came into the world to take away our sins. A like place unto 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 sin, neither can they sin. In what sense doth he thus often, so much pressing it also, speak of our immunity from sin, seeing there is no man living that sinneth not? It is agreed by all, that the regenerate sinneth not purposely, or by the sin of infidelity, or so fare forth as he is borne of God, Tho. Aquinas. or he sinneth not unto the end, for all these expositions are mentioned by Thomas Aquinas. It seemeth to me to be most plain, that trading in sin is only meant here. The true faithful person liveth not as the natural man doth; though he cannot but through humane frailty sin, yet his heart is against all sin, and his life is such a continual practice of repentance, and the Spirit of Christ doth so sway and carry him, as that he falleth not so often as the natural man doth, and he doth daily wash and cleanse himself from sin by the tears of true repentance, and that when there is no worldly shame or loss to move 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 sin, as of adultery, murder, theft, drunkenness, or the like, although under the Law most holy men have fallen, for the Spirit is now given in a greater measure than it was in those days, and the force of corruption is more abated, as is clear from sundry passages of holy Scripture. Whereas vers. 8. it is said, Vers. 8. that the Devil sinneth from the beginning, and the Son of God appeared that he might dissolve the works of the devil, the meaning is, that he was ever the Author of sin, by his temptations so prevailing amongst men, as that the world hath hitherto been full of sin: but now the Son of God coming, hath given a contrary Spirit into the hearts of his people, whereby they are sanctified to lead an holy and new life. The Devil had them before, as it were in the chains of sin, fast bound for stirring to forsake those superstitious and riotous courses, but now these bands are loosed, and they are set at liberty to walk in the ways of God's Commandments, because free will, which was lost in Adam, is restored in the regenerate by Christ, that we may now strive against and resist evil temptations. Note, that the most certain mark of a child of God, Note. is to lead an holy life, and truly to endeavour to refrain from all sin, out of an inward affectation of holiness, and the dislike and hatred of every sin, be it never so pleasing or profitable to the outward man, and not in any by-respect; and being overtaken with sin by infirmity, to be humbled therefore, and to beg for mercy and pardon, and that toties, quoties. The comfort of those that do thus is, that they are not now accounted sinners, but are justified here-from, Luke 13. as it is said of the poor Publican, that having knocked upon his breast, and humbled himself, he went away justified. The penitent person sinneth not, because he doth daily that which is righteous, in calling himself to account for his sins, and judging himself therefore; as Beda saith, Beda in Luc. 10. Seruos nos inutiles fatcamur, ut in sortem utilium veniamus. Hieron. Vnica iustitia nostra est iniustitiam fateri. In confessing ourselves to be unprofitable servants, we come to be profitable: and Jerome, Our only righteousness is to confess our unrighteousness. For whoso doth thus and bewaileth it daily in secret, cannot but have his heart set against sin, and so sinneth not in will and desire. CHAP. 3. VER. 21. If our heart condemn us not, we have boldness towards God, and receive what we ask of him because we keep his Commandments, etc. In commending brotherly love, Mayer. Vers. 14. which he had often done before, he saith, Hereby we know that we are translated from death to life, if we love the brethren, vers. 14. By the love of brethren all understand here the love of one another, which is usually expressed by the word neighbours in the old Testament, but by the word brethren in the new. Brotherly love is a sign of true grace, which is the beginning of the spiritual life that is eternal, it is not the cause of life, as even the jesuit condescendeth. orinus. Hereby a man may know that he is raised from the death of sin to the life that is by grace, if he hath true love in him, because all that are partakers of this life have this love in them; and consequently, a man may know that everlasting life is his, and not only have a probable conjecture 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 us by the Spirit that he hath given us, Verse 19, 20, 21. and in vers. 19, 20, 21. he argueth from the heart and conscience of every man, which upon this ground of actual love, coming to be quiet and free from any accusation, argueth most certainly that we are in his favour. He that loveth to the exercising of charitable actions keepeth Gods Commandments, which stand but in two things, the love of God and the love of our neighbour. God is said to be greater than our conscience, that is, more able to judge and condemn, because all things are most evident unto him; so that if our conscience condemneth us, he will condemn us much more. And this is his commandment, Vers. 23. Oecumen. that we believe in the Name of his Son jesus Christ. To believe in the name of Christ here, saith Oecumenius, is to give credit to his will; for by his Name is set forth sometime his glory and sometime his will. Now his will whereunto he would have us give credit, is that we should love one another. But this exposition is forced: for having spoken of love hitherto, and how necessary it is, because God hath commanded it, he now goeth somewhat higher, and showeth that in commanding us to believe in the Name of his Son, he commandeth love also, seeing that love is inseparable from a lively faith. Therefore he addeth, This is his command, that we believe and love one another, as if he should have said, For so much as I have spoken of the Commandments of God, affirming that he which loveth keepeth them; hereby it plainly appeareth to be so, because that in commanding to believe in Christ, he inioyneth us both to believe and to love, love being unto faith as the soul is to the body, which is but a dead carcase if it be away. And so he cometh aptly to mention the Spirit given unto us in the next verse, whereby we know that we are in God, that is, The. Aquin. Gorran. Beza. this grace of the Spirit, love. And hereunto do others consent. Note here, Note. because he maketh the keeping of God's Commandments the ground of our confidence to God-ward, so as that we may pray with certain expectation to be heard, that none but such as are of a godly life, & charitable to the poor, can have any assurance of God's favour. All wicked men and hardhearted cannot but have an accusing conscience if it be not cauterised, and therefore their hope to God-ward is vain, though they call and cry to him for mercy they shall not prevail, jam. 5.16. Mat. 7.22. CHAP. FOUR Having spoken in the last verse of the former Chapter of knowing by the Spirit, because there is great deceit in spirits, he exhorteth here not to believe every spirit, but to try them whether they be of God or no, showing the means of trial, v. 1, 2, 3. And that it might appear, that he had no suspicion of their being deceived, he affirmeth them to be of God, and that he with the rest of the Apostles were of God, whereby he proveth again, 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 mutual love, as they must needs do that are all of God, seeing God is love, vers. 7, 8. which is proved both from a singular act of his love and the time when he loved us, vers. 9, 10. And hereupon he exhorteth again to love, arguing from our love our being in God, though we have not seen him, vers. 12, 13. And then he reflecteth again upon that which he spoke of before, touching the trial of spirits, by this, he that confesseth that jesus Christ is come in the flesh, is of God. This he saith, that they, the Apostles were eye-witnesses of, and that they which believe it, remain in God, vers. 14, 15. whom again he affirmeth to be love, and so showeth what confidence a man may have, and how vo●d of fear he may be that hath love, vers. 16, 17, 18. And lastly, for a proof of our love of God he saith, that this appeareth by the love of our neighbour, whom having seen, if we love him not, we cannot love God whom we have not seen, vers. 20, 21. 1 JOHN Chapter 4. Verse 2. Every Spirit that confesseth jesus Christ to have come in the flesh, is of God. Vers. 3. Every spirit that confesseth not, etc. this is the spirit of Antichrist, which ye have heard that it cometh, and it is even now in the world. BY the Spirit here the Doctrine is commonly understood: Mayer. to confess that jesus Christ is come in the flesh, is to teach rightly both his humane and divine nature, Beza. according to Beza; his humane, because he came in the flesh, and his divine, 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 unto sin: but Beza more rightly understandeth it more restrainedly of Doctrine only. Every one in this spiritual office of teaching, that is sound in the doctrine touching Christ jesus, is of God. The spirit here is he that pretendeth the spirit, Piscator. according to Piscator; and to confess that jesus is come in the flesh, is to teach truly touching the divinity and humanity, and touching the end of Christ's coming into the world to deliver us from our sins, as the very name jesus doth imply, so that in these few words is comprehended the whole Doctrine of the Gospel. The observation of Thomas Aquinas is witty: Tho. Aquinas. to confess 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 use of this conjoining word, to set forth the tongue and the heart agreeing in one. He that confesseth not, the vulgar Latin hath it, he that solueth jesus, but all confess, that in the Greek it is as we read it. This cannot be referred to the denying of Christ in deeds; for so even the best do sometimes, because their life is not always in all things so squared according to rule, but to deny Christ in Doctrine is the thing meant here. Now he is not said to deny Christ thus only, that flatly denieth jesus the Son of Mary to be the Son of God and the Saviour of the world, but he which denieth the truth, and teacheth falsely 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 convincitur. Simon Magus. Menander. Ebion. Cerinthus. Epiphan. Haeres. 30. Iren. lib. 1. c. 26. For every Heretic, saith he, denieth Christ to have come in the flesh, though in word he confesseth it, when he holdeth any thing that is proved repugnant unto 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 Scholar, who taught himself to be God, & that to the old world he appeared by the name of the Father, to the jews by the name of the Son, and to the Gentiles of the holy Ghost. Ebion, who taught that Christ was begotten by the conjunction of joseph and Mary. And Cerinthus, who taught likewise that Christ came of joseph and Mary, but he was at the first but jesus, and by the coming down of the holy Ghost in his baptism he became Christ also, for he held God the holy Ghost to be Christ. Now he 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 nearly resemble him as I have already showed, 1 joh. 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 john's time, against whom he writeth did so, but only they taught erroneously 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 jesus Christ to be come in the flesh, and so is Antichrist. For he denieth him to be an all-sufficient Saviour, whilst he teacheth satisfaction by acts of penance and the merit of works, and to have 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 loveth not, knoweth not God; for God is love. Vers. 16. He that abideth in love, abideth in God, and God in him; for God is love, etc. From these words to the end of the Chapter the Apostle treateth only of one thing, Mayer. viz. love, and therefore taking all together for one Text, the first doubt occurring is, how God is said to be love? August. Quaestiune. de Trinit. Saint Augustine saith, because power is properly attributed to the Father, wisdom to the Son, and love to the holy Ghost; therefore, as the Father is said to be the Almighty, the Son is called the wisdom of the Father, and the holy Ghost love. P. Lombard. 1 dist. 32. Hence the master of the sentences delivereth it, that the holy Ghost is love essentially, seeing it is the holy Ghost whereby we abide in God, and we are said by love to abide in him. Tho. Aquin. Tho. Aquin. saith, that love is twofold: First, whereby we love elicitively 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 love in the abstract, as he is said to be goodness, justice, and wisdom, because he is infinitely loving, an example whereof is immediately subjoined, and such a fountain of love, as that they which are in him cannot but love one another. Now God is said to be love, 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 us to love as we should, we might seek it of him. Secondly, how doth it follow from Gods loving of us that we ought to love one another? This he resolveth afterwards, vers. 20. because we cannot otherwise show our love to God, but by loving one another. Again, as Thomas Aquinas hath it; by his example who is our Father, we his children should be drawn to love. If so great an one loved so little ones, the Creator the creatures, the Just the unjust, we that are brethren, and equal, and of a like nature, ought much more to love one another. The love of God is said to be perfect in us, as perfection is opposed to fiction, it is in us indeed, neither do we make show hereof only. And this true love he calleth the spirit, Vers. 13. We know that we abide in him by the spirit which he hath given unto us, because it is a principal gift of the spirit. Thirdly, what meaneth he when he saith, As he is, so we are in this world, & therefore we have boldness in the day of judgement? 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 us, and by true brotherly love we come as near unto him as we can; for who so doth thus shall appear at the last day, not unto condemnation, but unto life and salvation. Augustine expoundeth it of God, Augustine. as he is, so we are in this world, if we love our enemies; and so doth Beda. Beda. There needeth no contention whether of these ways it be expounded, but that being understood of Christ, is may seem to be put for was; but one saith, Catharinus. that Christ is still in this world in memory and example, being always propounded to the eyes of the faithful. Fourthly, how is love said to be without fear, and that love casteth out fear, seeing to fear is elsewhere commended? Vers. 18. Oecumen. To this also Oecumenius answereth, that there is a twofold fear, the first initial, when for fear of punishment a man cometh unto God; the second profiting, whereby a man out of the perfect love which he beareth unto God becometh solicitous, lest in any thing he should fail of doing that which ought to be done towards him, whom he most dear loveth; 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 love when a man attaineth to, he is without all fear of punishment, and so without the trouble that cometh by this fear. And of this the Psalmist speaketh, affirming it to be pure. S. Augustine saith, that no man whilst he liveth can be free from fear, because he cannot be free from sin, and so hath not yet perfect charity; but this fear is the less, by how much the Country to which we are tending, is the nearer; for the fear of those that are in their peregrination is the greater, the fear of those that draw nigh is the lesser, but of those that come thither none at all. Touching the initial fear before spoken of, he granteth it to be necessary to bring us into a right Christian estate, as the bristle maketh way for the Shoemaker's thread; & a burning hot iron (though for the present it maketh the wound & pain the greater) yet by drying up the putrified humour it taketh away all pain at the last. Tertul. in Scorpia●●, cap. 12. Tertullian saith, that the fear which is not in love, is worldly fear, whereby a man is not afraid of death for Christ his sake. But the fear of death is not here handled, but the fear which is in respect of the day of judgement, of which he spoke in the words before going. And therefore I subscribe to Augustine and Oecumenius, that no servile fear breeding anxiety and trouble in the mind, is in perfect love, so that a man should be in fear of damnation, for the more perfection of love a man attaineth to, the more free he is from all such fear, being at peace with God. This fear is the less, the more grace a man hath attained unto, but at the day of judgement, when charity shall be perfected, there shall be no such fear at all, but all confidence and boldness, to which fear is here opposed. Fear of punishment is in the beginning of grace, but after some proceed made herein, this worketh no more but the fear of offending God, because he is good and gracious, so that there is no painfulness now any more in respect of the punishments to come, but the trouble of the mind, that is, ariseth out of a solicitude and carefulness about being in God's favour, and continuing therein, in respect of our own infirmities. Fiftly, why doth he affirm, that he which loveth not his neighbour whom he seethe cannot love God, Vers. 20. whom he seethe not? To this it is commonly answered, that things seen and present do affect us more than those that are absent and not seen, our brother that is like unto us, continually with us, and subject to the same affections and necessities, if he be not loved of us, in natural reason it cannot be, that we should love God whom we see not. But yet by faith we may apprehend so of him, as to love him more. Note, Note. how great the excellency of love is, in that God himself is said to be love, it is thus spoken of him in respect of any other attribute of righteousness, or wisdom, or power, but only of love that we might the more prize his endless love towards us in giving his only Son to the death for us, and so be the rather drawn to mutual love. Note again, that the only way to have a quiet conscience, Note. and not to be distracted with the fear and dread of God's judgements, is to have true and unfeigned love in us towards one another. For fear cometh out of the conscience of sin, from which we shall be free, if we have such love in us, we shall not sin against the degree, the life, the chastity, the goods, or the good name of our brother, which kind of sins are usually the original of inward trouble and fear in the mind. CHAP. V. IN this Chapter the Apostle treateth of faith, proving that the faithful love the children of God, because they love God, and that they love God because they keep his commandments, urging to believe in Christ because of the testimony which God the Father hath given unto him. The coherence of it with the former is this. Having proved that he which loveth God must needs love his brother, he proceedeth to confirm it further from the consideration of the nature of faith. Hereby we are begotten of God, and therefore we cannot but love others, that are begotten of him also, and the ground of this is our loving of God the Father, both of us and them; for he that loveth a man, loveth his children also for his sake, Vers. 1, 2. So that this is indeed a new argument, we cannot love God, but we must love our brethren also, because they are the begotten of God, this being the state of every faithful person. And having reasoned so much about the love of God, he showeth in the next place what this love is, viz. to keep his commandments, Vers. 2, 3. and that it may not be thought hereupon, that no man then can love God, he showeth, that the faithful have the Spirit whereby they are so inflamed with the love of God, as that this is their continual study and care, & by the assistance of the same Spirit they overcome the world, the chief enemy hindering them from keeping these Commandments, v. 4, 5. Then because the object of faith is Christ jesus, he showeth by what certain testimony he came, that we might undoubtedly believe, pressing the same, vers. 6, 7, 8, 9, 10. and then what benefit doth redound to the believer, even eternal life, vers. 11, 12. for which cause he saith, that he wrote unto them, resuming again the argument touching boldness before used, chap. 4 17. For if Christ and by him life be ours, we cannot but with confidence ask any thing at his hands, vers. 14, 15. wherefore he exhorteth to pray for them that sin, so that their sinning be not unto death, vers. 16. yielding a reason of praying for such, vers. 17. and then affirming again the immunity of God's children from sin, and showing how all the world is under sin, but the faithful in grace through the knowledge of God and of jesus Christ, he concludeth with a dehortation from idolatry, verse, 19, 20, 21. 1 JOHN Chapter 5. Verse 2. Hereby we know that we love the children of God, when we love God and keep his Commandments. IT is a marvel, Mayer. that the Apostle having reasoned before from our loving of one another to the loving of God, doth now reason from our loving of God to our loving of one another. But certainly there may be areciprocall argument drawn both ways, we cannot have true love towards one another, but in the love of God and obedience to his Commandments, as Piscator noteth, Piscator. for there may be a wicked love and delight in one another; this appeareth to be no true love, because we have no love of God in loving thus, seeing his Commandments are transgressed. It was necessary therefore having spoken so much of mutual love to insert this here, lest that should be taken for true love & laudable before God, which is wicked and damnable. In the first verse he speaketh in the singular number, He that loveth him that begetteth, Vers. 1. loveth him that is begotten of him. But here in the plural, whereupon many have gathered, that by him which is begotten, Christ jesus, the only begotten Son of God is meant, touching the love 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 love him, but were enemies unto him. But many again on the other side expound it of the regenerate, as Dydimus, Oecumenius, Glossa ordmaria. etc. 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 every one that believeth is said to be begotten of God, the same word being used that is to express him which is begotten. Vers. 3. In that his Commancements are said not to be grievous, it may seem that they are possible to be kept in every thing: a speech agreeable to this is that of our Saviour Christ, My yoke is easy, Mat. 11 28. and my burden light. But the next words screw to explain these, Vers. 4. Because every one that is borne of God overcometh the world. The true faithful person delighteth in God's Commandments, Rom 7. though by reason of the flesh that he carrieth still about with him, he cannot perfectly fulfil them. They are not grievous, because they do not withhold us from any thing profitable or truly pleasant unto us. August. de natura & gr●t. c▪ 43. Quo● odo est graue cum dilectionis est mandatum. Aut en●m quisqua non diligit & grave est, aut diligit & grave esse non 〈◊〉 est. dug. de nat. perfect. inssitae. Saint Augustine speaketh excellently, in showing that they are not grievous: How should that be grievous, which is the Commandment of love: for either a man doth not love, and so it is grievous, or else he loveth, and so it cannot be grievous. Popish writers do hereupon insult over us, teaching that no man can perfectly keep God's Commandments, for if it be impossible, say they, for the regenerate to keep them without sinning, how are they said not to be grievous? Saint Augustine shall answer for us, it is the love and delight that we take in them that maketh them not grievous, seeing hereby we are not pressed as with a burden, but clevated as with wings, as the same Father also speaketh. For though we cannot do the thing that we delight in so exactly, yet it is not grievous unto us. As Gregory speaketh, Greg. lib. 5. in 1 Reg 12. Quid graue non leviter ●oll●rat qui amat? quicquid enim diligitur cum magna devotione por latur. what grievous thing doth not he lightly bear that loveth? For whatsoever is beloved, is borne with great devotion. Indeed, if for our imperfections and failings in keeping Gods Commandments we should be judged, it must needs be grievous, but seeing by Faith we are stated in him that hath done all things perfectly, and God doth not behold us any more in ourselves but in Christ, whose perfect righteousness is ours; we become secure in respect of judgement, and our delight standeth firm in God's Commandments. To the natural man the Law is an heavy burden, but to the spiritual, such as all the faithful are, it being spiritual, is a delight through the Spirit that is in them. Note, Note. that the love of God is not, but in him that keepeth his Commandments; the wicked man that tradeth daily in sin, whatsoever he boasteth of his loving of God, yet he hath not one dram of true love in him. Note again, Note. that there is not that unpleasant life which the world imagineth to the godly, that make conscience of keeping Gods Laws, not daring to aberre here-from in any thing; for God's Commandments are not grievous unto them, as all jaacobs' pains were not unto him for the love which he bore to Rachel, as the Brides putting on of all her ornaments though it be some trouble, yet it is not painful but delightful, and so for any man to lay off his old undecent clothes, and to put on a fair new suit of apparel. CHAP. 5. VER. 6. This is he that came by water and blood, even jesus Christ, etc. and the Spirit witnesseth that the Spirit is the truth. Vers. 7. For there are three that bear witness in Heaven, the Father, the Word, and the Spirit, and these three are one. Vers. 8. And there are three that bear witness in earth, the Spirit, the Water and the Blood, and these three agree in one. Having spoken of our regeneration and adoption to be the Oecumen. in 1 joh. sons of God, here he proceedeth to 5. set forth the Author of it, Christ jesus, and by what means it is effected, namely by water and blood; and therefore to show this, he declareth by what means he, as he was man, came to be adopted, through whom we partake of the same dignity, namely by water and blood. And indeed there was a threefold testimony, Matth. 3. that he is the Son of God: First, in the time of his baptism by water. Secondly, a little before his bloody passion, when that voice came again from Heaven like thunder, john 13. I have glorified my name, and will glorify it. Thirdly, after his death when he arose again, which could not be but by a divine Spirit in him. In that these three, the Water, the Blood, and the Spirit are said to agree in one, the meaning is, that they agree in testifying the same thing, that Christ is the Son of God, and that we by him are made so likewise; yet some Fathers think that the Father testifying of him in his baptism is meant by the Spirit. Concerning the Blood and Water, Mayer. wherein the chiefe difficulty of this place lieth, I find no difference almost in others from this of Oecumenius. Th. Aquinas, Thomas Aquinas understandeth the Water of our Baptism, and the Blood set forth hereby for the washing away of our sins, and so doth the Gloss. Glos. ●rd. Beza. Beza addeth also, the Blood represented in the Lord's Supper. But for so much as the Water and Blood 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 do not think that the Spirit here setteth forth his resurrection, but the Spirit descending at the feast of Pentecost, as he had promised. When as the speech may seem to be strange, as we read it, according to the Greek; the vulgar Latin rendereth it, The Spirit testifieth that Christ is truth: but for so much as here a word is plainly altered that ought not to be, we must rather cleave to the original, and so the words will carry a good sense, if we understand them as Faber doth, Faber Stapul. because the Spirit is truth, these last words serving to illustrate the former, as if he should have said, It is the Spirit that giveth testimony unto Christ, and his testimony ought to be received, because the Spirit is truth. For that which followeth of the three that bear record in Heaven and the three in earth, these things being thus premised, it hath no difficulty in it. Beza by the Spirit will have the vinifying virtue of the Spirit understood, showing itself in the faithful, who are by Baptism ingraffed into Christ, but I rest upon that which hath been already delivered. The Water and Blood which are said to be upon earth and the Spirit, Aug contr. Maxin inum, c. 22. Th. Aquinas. Gorran. Gagneus. are expounded by some, of the Water and Blood that flowed out of his side upon the Cross, and of the water of his tears when he wept over jerusalem, and of the blood which he sweat in the Garden. Blood came from him at other times also, testifying the truth of his humanity, as at his circumcision, and when he was scourged, Mat. 27. By the Spirit, they understand the Spirit that he gave up, 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 divine which doth not seem improbable to me, but let the Reader consider. Touching the words following, Vers. 9 wherein the divine testimony from heaven is further urged comparatively; by the consent of all Expositors, the testimony of men there, is the testimony of the Prophets, who spoke of the Messiah to come; if this be received, then much more the Testimony immediately from Heaven ought to be received, it being believed, that this is the Messiah who hath already come. Or it may be an allusion more particularly, as some will have it, to that Law of witnesses, at the mouth of two or three witnesses every word shall stand. For if humane testimony must be believed, much more the divine. He that believeth, Vers. 10. Oecumen. hath the testimony in himself; that is, by being made the son of God, such as he believeth Christ to be; for it is by the Spirit of Christ that he believeth this. Note, Note. that if upon testimony we believe things, than there is great reason, that without all doubting we should believe in Christ, touching whom there hath been so ample testimony, the Father from heaven pronouncing him to be his dear beloved Son, the Spirit by coming down and resting upon him, and his own declaring of himself by signs and miracles; for hereby it plainly appeareth, that he was the Son of God. Then the water and blood that flowed from him, which could not come from a fantastical, but a true natural body, and his giving up of the ghost, for hereby he is manifested to have been man. If any be incredulous and do not believe, Note. it is because they have no part in Christ: for had they interest in him, they should then have him by his spirit dwelling in them, and so they could not but turn witnesses of the same themselves. The unbelieving and doubtful herein are guilty of an horrible sin, viz. making God a liar, which he cannot but severely revenge. CHAP. 5. VERS. 16. If any man seethe his brother sin a sin not unto death, let him ask and he shall give life unto him, to those that sin not unto death. There is a sin unto death, I do not say concerning that, that he should ask, etc. The sin which is unto death here spoken of, Oecumen. in 1 job. 5. is that sin from which there is no show of conversion, and to retain in the mind injuries done: for the ways of those, that keep injuries done in their minds, tend unto death, saith Solomon; Prou. 12. because such always keeping anger in their minds against their neighbours, are never led with true penitency, but sin impenitently. And lest some such sin, as he speaketh of, should be thought incident to the children of God, he cleareth them, not only in respect of the sin, which is unto death, but of that which is not unto death, saying, Vers. 18. Every one that is borne of God sinneth not. But that none such should grow secure, he immediately subjoineth, that this cometh to pass, because he keepeth himself, so that if he should not daily have a great care of himself, he should be subject to sinning. By the world, which is said, to lie wholly in sin, Vers. 19 the unconuerted are to be understood, such as we sometime were, and like unto whom still we are through aptness to sin; Vers. 20. but that God hath given us to understand, and so to avoid that which others run unto. 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 diverse Expositors have expounded it diversely. Augustine himself, after that he had delivered 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 sin unto death, is the envying of our brother's grace, retracteth, giving another, that it is the finishing of this life in the wicked perverseness of his mind, and this is followed by many, Hieronym. in cap. 14. jerem. Glos. interlin. Lyranus, Magister sent. 2 sent. d. 43. And hereupon some Popish writers infer prayers for the dead, that have not died in obstinacy, but showing penitency before their death. Lorin●● in 1 joh. 5.16. But this collection is worthily rejected by one of their own side, because it is not spoken, as of sins done heretofore, but now in doing; and therefore whilst a man liveth. If any man seethe his brother sinning, not hath seen him to have sinned. Some understand by the sin unto death, a mortal sin; by that not unto death, Gl●ss. Cassianus Call. 1●. c 10. O●ig. H●●●. 12. i● Exod. a venial, that is, a smaller and lighter offence, such as idle words, vain behaviour, or wanton looks: and hereupon the Popish found the distinction of mortal and venial sins, teaching that some grosser sins only deserve death, and that lesser sins do not make the soul subject to death. Now because it is absurd, the sin unto death being thus understood, to expound this sentence, as the words run, the glosses say, that common persons are not to pray for such, but the Priests only, to whose censure they are to be referred. But this also is worthily rejected by one of their own side, Lorin●● in 2 joh. 5.16. because it is added, that he shall give life to those that sin not unto death; whereby is intimated, that the sin to be prayed for, maketh the sinner subject to death also. And it is a poor shift to say, that the Priests might pray for such as sinned unto death, but not the common people, seeing Saint john enjoineth a vacation from prayer to all in this case. That there are some sins not worthy of death, is also contrary to all true Divinity: See jam. 2.10. Deut. 27. vers. last. Matth. 5.19. Matth. 12.36. Some again understand the sin against the Holy Ghost, which is out of malice to impugn the known truth, Beza. Piscator. Carth●s. Faber Stapul. when the Spirit enlightening the mind to understand the truth, yet it is of spite and malice impugned, as the Scribes and pharisees, contrary to their knowledge, did maliciously set themselves against Christ: when any commit this sin, they say we are not to pray for it, Matt. 12.31, 32. because our Saviour Christ hath pronounced, that it shall never be forgiven. Hil. in Psal. 140. near unto this exposition cometh Hilary, expounding it of sin committed out of certain knowledge and malice; and Chrysostome. Chrysan Psal. 49. And to this indeed do I subscribe, if a man sinneth out of infirmity, raise him up by prayer and by good counsel; Gal. 6.1. but he that is a brother, and maliciously leaveth his Christian calling, doing presumptuously contrary 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 near unto this cometh that of Oecumenius, expounding it of such as are not led with any penitency. But the merely impenitent are not to be excluded from our prayers: for by praying, a mollified heart may haply be obtained for them, as for Saul by Stevens prayers: otherwise, no persecutors might have been prayed for, Matth. 5. which notwithstanding was usual, and is commanded. Some understand adultery after Baptism, which shall never be forgiven: Tertull. de Pudicitia, c. 2. & 19 but there is no ground for this in the holy Scriptures. Some understand 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 sin against God, who shall plead for him? But the contrary unto this is plainly taught by Christ, saying, Every sin and blasphemy against the Father and against the Son shall be forgiven. Some understand it of those that leave the faith, falling again to infidelity and idolatry, or of excommunicate persons, Gagnou. Turrian. but such as in time of persecution have been beaten from the faith, have returned again; 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 sin not unto death. The vulgar Latin hath it, Vers. 17. Caictan. Salmeron. There is a sin unto death. But by Popish Writers themselves it is acknowledged to be corrupted herein, though some, thinking that this being granted, will make much against them, will by no means yield unto it. Yet all ancient Writers, who have had occasion to mention this Text, read it according to the Greek, as Tertullian, jerom, Ambrose, and Pactanus; and later Writers, as Varablus, johannes Benedict●us, Clarius, etc. Touching him that is borne of God, Vers. 15. who is said not to sin, enough hath been spoken of this already, 1 joh. 3.6, 7. etc. Some think that the sin unto 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 sins are meant also, whereby they sinne not in heart and mind, which is set against all sin. He that is borne of God keepeth himself: In the vulgar Latin it is, The generation of God keepeth him; which howsoever it doth better point at the fountain of the divine virtue, by which we are preserved, yet an alteration in the reading is not to be admitted. And being read, as in the Greek, nothing is hereby ascribed to the liberty of a man's own will, before grace cometh; but only it is taught, that a man regenerated by the Spirit that is in him, persisteth in a continual care of avoiding sin: for in naming him one borne of God, he doth plainly refer us to his new birth, as the original of this godly care, and not to any thing naturally in him, which is to be considered against those that from hence maintain free will. The evil one toucheth him not; that is, the Devil, as the word here used is commonly taken. He is said not to touch him, because though he may tempt him, yet seeking thus to hurt him, he profiteth him; neither can he tempt him without God's permission for his good at the last. The whole world lieth in evil; Vers. 19 that is, as Oecumenius hath already expounded it, the unregenerate company, such as the most are, are not only tempted, and at some times prevailed against by Satan, but are wholly mancipated unto wickedness, and to do his will. Vers. 20. Christ is said to be eternal life, that is, the Author of eternal life to those that believe in his name. Babes keep yourselves from Idolt. Verse 21. Da●●mas. One moveth a question, why S. john 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 idolatry, lest they should relapse again: and moreover, that false doctrines, Beda. Hugo. because they are fictions, are a kind of Idols: and so some others. But the most received and best interpretation, is to understand Idols literally, as Oecumenius doth, and Lyranus, Glossa ordinaria, Caietan, etc. And so this admonition is most aptly added, after Christ set forth, vers. 21. to be the true God, therefore the Christian religion is to be adhered to; neither ought we by any means to be drawn back to idolatry again, as most opposite unto it. So that considering what hath fallen out amongst Christians, since the writing of this Epistle, it may justly be counted a prophetical admonition needful for these times to take heed of Popery, as being, through the gross idolatry thereof, nothing else but venued Gentilism. But they dally with the word, and say that it is an Idol that we are to take heed of, not an Image, that is, a representation of some god that never was, not of any divine thing that is. But the vulgar Latin, reading it simulachrum, overthroweth this distinction, and taketh away the benefit of it. Epiphan. epist. ad Ichan. Hier●s. Episc. And so Epiphanius long ago conceived. For saith he; Entering into a Church at Anablatha to pray, I found there a cloth hanging upon the door, painted, as it were, with the image of Christ, or of some Saint; which when I had seen in the Church of Christ, against the authority of the Scriptures, I cut it in pieces, and advised the keepers of that place, rather to wind up some dead body in it. This Epistle was translated by Jerome, out of Greek into Latin, showing what his judgement also was herein. Note here, that according to these Ancients, the image of Christ set up in a Church is against the holy Scriptures, and not images of heathen gods only. Note that Christian love bindeth us, Note. as to pray for the remission of our own sins, so for the remission of the sins of others also, that by infirmity are at any time overtaken with sin. And prayers in this kind made by the faithful shall be heard, that we may be excited the more to desire the prayers of one another, and the more ready in love to put in practice this duty. Note again, Note. that some kind of sinning is most dangerous, viz. to sin wilfully and willingly, contemning all admonitions. As the case of Saul was woeful, when God forbade Samuel to pray for him, so is the case of such, the benefit of the prayers of the faithful is hereby taken away: Heb. 10.26. If we sinne willingly, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin. THE SECOND CATHOLIC Epistle of St. JOHN. TOuching the Author of this Epistle, I have spoken already in my Preface to the first, proving it by manifold testimonies to be the Epistle of john the Apostle, and so Canonical Scripture. I have also there shown the reason, why he writeth himself Elder, and not Apostle, or Servant of jesus Christ, as others have done. Oecumenius thinketh, Oecumen. that he had respect herein to their first receiving of the Gospel in those parts by the Ministry of Paul, after whom he came to preach unto them, and therefore not being the first there, he would not write himself Apostle, nor Servant, because of the singular love of the Lord towards him, exempting him from the fear of servitude. How these two Epistles, being directed to particular persons, may bear the name of Catholic, I have also showed in my Preface to the Epistle of Saint james. The argument of this Epistle is an exhortation to love, and an admonition against heretics. To the exhortation he maketh way by congratulating the faith and obedience of her and of her children, vers. 1, 2.3, 4. Then he exhorteth to love, commending the precept hereabout from the antiquity of it, vers. 5. and showing that the true love of God consisteth in obedience, vers. 6. Then he inveigheth against deceivers, giving warning against all familiarity with them, vers. 7, etc. to the 11. And lastly, he concludeth with the intimation of a purpose to see them shortly, and with salutations, vers. 12, 13. 2 JOHN Verse 1. The Elder to the elect Lady and to her children. THere is much difference amongst Expositors about these words, Mayer. the elect Lady, who should be meant hereby. Clemens Alex. Athanas. in Synopsi. Th. Aquinas. Some will have Electa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be a proper name, or that her name was Electa, and being a person of high quality she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lady, as amongst the Turks, he which is next unto the Emperor is called, as by a particular name, Despotes, or Lord: And amongst the French, the next to the King is absolutely called Monsieur; too others of his kindred is prefixed their Christian name, Beza. as Charles Monsieur, etc. Others will not by any means have Electa taken for a proper name, but that she, to whom Saint john wrote, was both a Lady of great worth, and of great zeal to the truth, in so much as that she distributed much to poor Christians, and was every way of rare piety, which did argue the true grace of God in her, for which cause he styleth her an elect Lady: If Electa had been her proper name, Oecumen. it should have been placed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not after. Some again expound it either way. Lastly, some think 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 cleaved so constantly to the truth. But because there is no need to fly 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 think with Beza, that this allegorical Exposition is not to be received, but that which expoundeth it of a particular woman; neither can there be any certainty whether her name be here set down or no: but I do rather incline to think that one or both these words be her proper name, both because it is not used any where in writing to a particular person to omit his name; and if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be commonly understood, I cannot see how any mortal man could give any such title to any, seeing to know who are Elect is peculiar to God only; and lastly, because most of the ancient Greek Expositors take it for a proper name. In the residue of this Epistle if there be 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 been already handled, 1 joh. 2.22. and Ch. 4.1. Besides this, there is but one doubt more touching these words, Vers. 10. If any man cometh unto you and bringeth not this Doctrine, receive him not to house, neither bid him (God speed.) Vers. 11. Vers. 11. For he that biddeth him (God speed) doth partake of his evil works. By one that bringeth not this Doctrine, it is commonly agreed that an impugner of the truth is meant, living yet in the Christian Congregation, and pretending to be a Christian, not a jew or Gentile that was never converted, but hath ever been 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 himself to mean not any indifferently, but brethren that were such. Otherwise all means of their conversion should be taken away. He is one that hath embraced the truth, but now is depraved with heresy, against communion with whom the Apostle giveth warning here. Beda. Gloss. Ordin. Thus it is applied by Beda, and the ordinary gloss alleging also john's own 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 coming into a Bath where Cerinthus the Heretic was, hastened out again, saying, Properemus hinc, etc. Let us make haste hence, lest the house fall upon us where the enemy of the truth is. And Polycarpe, the Disciple of john, when Martian the Heretic came to salute him, called him the firstborn of the Devil. We must also estrange ourselves from obstinate Heretics when there is no further hope of their conversion; those usual passages that are betwixt neighbour and neighbour of entertainment and of salutation, must not be betwixt us and Heretics, as we would not be counted companions with them in their wickedness, 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 he would not have any Commerce, Feast, or Colloquies betwixt Heretics and true Christians, but that we should separate ourselves as fare 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 unto the wicked; in the Septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to Ireneus. Iren. lib. 1. c. 13. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be said unto them. As enemies and rebels to our King are by all good subjects avoided, so Heretics that are enemies to our supreme King and Lord. Note, Note. that it is not a thing indifferent, but dangerous to the soul to have communion, and to be in good terms with obstinate Heretics, and therefore all are to be admonished to shake off this communion. For hereby, lo what apparent hurt hath ensued to very many in this Kingdom, to be reduced back again 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 JOHN. IN this Epistle there is nothing difficult, saving that a question may be, who this Gaius was, in the vulgar Latin called Gaius. We read of three of this name; 1. Act. 19.29. where one Gaius a Macedonian, and Paul's companion in his journey, 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 Paul's Oast, who as all hold it most probable, was a Corinthian, and the very same Gaius whom Paul baptised, 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 john wrote this Epistle, Beda. Lyran. Gl●ss. O●din. and his hospitality here commended maketh it the more probable: for in some Copies, both Greek and Latin, where Paul calleth him his Oast, it is added, and of the whole Church. Many hold him to have been a Bishop, Dor●theus in Synods. 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 doubtless there would have been if he had been a Bishop, especially there being so just occasion in speaking against Diotrephes. I hold therefore with Beda, that he was not one sufficient to preach the Gospel, but that with his goods he supported those that did preach it. Touching Diotrephes, Vers. 9 against whom he inveigheth, saying, That he wrote an Epistle to the Church, but Diotrephes, that loveth preeminence, receiveth us not; It is uncertain who this man was, but most probable that he was an Archheretic, as Beda calleth him, Beda. who by teaching new things, had rather usurp unto him the primacy of knowledge, than humbly hearken to the old precepts of the Church which Saint john preached. The name Diotrephes, signifying one nourished by jupiter, argueth one of an high rank, for Homer calleth Kings by a name not much differing here-from, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas in the Greek it is, S●ripsissem forsitan Ecclesiae. I wrote an Epistle, the vulgar Latin hath it, I would haply have written, as though being about to have 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 Greek, 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 dwelled, would not suffer it to be read to the Church there. Who Demetrius was, Vers. 12. here mentioned also, it is unknown, only he is a good example for all men in place to imitate. He saith, that the truth gave testimony to him, that is, they were not words only that went of him, but indeed he performed what all men reported of him. Learn we by the example of Diotrephes not to affect preeminence, for this is the ground most commonly of damnable heresy: let that rebuke given by Christ to Zebedeus his children, affecting superiority, be always sounding in our ears to keep us humble and lowly. And by the example of Demetrius, let us learn by well doing and not by making a good show, to lay the foundation of a good name, especially so that they which are our overseers in the Lord, may give a good testimony unto us. THE CATHOLIC EPISTLE OF THE Apostle JUDAS. THis Epistle is and hath been received for canonical Scripture in all ages since the Apostles days; no doubt being made, but that judas, the Author of it, was an Apostle. Luther in jude. Only Luther conjectureth, he was but a Disciple of the Apostles, because vers. 17. he exhorteth to remember the words of the Apostles. Perkins in jude. But one answereth this well, that he lived after Peter and Paul, and writing this Epistle when they were dead and gone, he might well put them in mind of their writings, being of so great note and name, that to allege any thing formerly taught by them, was likely to move the more. And in tracking Peter in his 2. Epistle, Chapter 2. which is another thing objected, he doth no more than hath been formerly done in the Books of Chronicles, setting forth many things had before in Samuel, and Kings; and by the Evangelists, and especially Mark, whose Gospel is almost nothing else but an abridgement of Matthew. This jude is called also Thaddeus, Mark. 3.18. and Lebbeus, Mat. 10.3. which two words according to Rabanus, Rabanus. signify 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 Gospels is called Lebbeus, or Thaddeus, not judas, because the Evangelists had a desire to blot out the memory of judas his treachery, by leaving out the name from amongst the rest of the Apostles. But it seemeth to me, that having diverse names, they were promiscuously used without any such respect: for if they had had a desire that the name of judas should have been forgotten, they would not have put judas Iscariot into the number as they do, and this Author would not have written himself judas, but Thaddeus or Lebbeus, in the superscription of this Epistle. But haply because though others called him Lebbeus or Thaddeus, he in modesty would not affix this name, signifying a dresser of the heart, lest he should seem to arrogate to himself, according to one. Th. Aquinas. But he writeth himself, jude, the brother of james, that is, of james the son of Alpheus, who is by many ancient Historians reported to have been the first Bishop of jerusalem, and for his most holy life, of wonderful reputation even amongst the jews themselves. And therefore many Expositors think, that jude here maketh mention of him as being his brother, to purchase the more credit to his Epistle. But if we observe the Lords sending forth of his twelve Disciples by couples, we shall find that james the son of Alpheus, and Thaddeus are coupled together; Mat. 10.3. and with the other, judas the traitor, Simon was coupled. To the end therefore that he might distinguish himself from that Judas so infamous, he beginneth, judas the brother of james, as by Christ they had been formerly coupled. Touching the Argument, all agree that there were certain filthy Heretics sprung up in the Church, that under the colour of Christian liberty did live in a most sensual manner, and contemned the Magistrate's authority, Epiphan. Oecumen. such as Epiphanius and Oecumenius name the Gnostickes, Nicolaitans, Valentinians, and Marcionites, that rose out of the School of Simon. Against these jude here writeth, describing their wickedness, and showing the judgements that hang over their heads therefore. For Epiphanius having set forth the filthiness of the Gnostikes (whose root, as it were, Simon was, but that the Gnostikes were a fift rank after him, Menander, Saturninus, Basilides, and Nicolas coming between) thus saith, The Spirit of God being moved in the Apostle judas about those things wrote thus; Whatsoever things they know naturally, as bruit beasts, herein they corrupt themselves, etc. Touching the parts of this Epistle, after a salutation, vers. 1, 2. he declareth the occasion of his writing, viz. the springing up of heretics, lest they should be seduced by them, that they might rather oppose them and stand for the truth, vers. 3, 4. touching which ones, First, he layeth open their vices, vers. 4 Secondly, he rehearseth examples of the like, and of the judgements befalling them, showing how near 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, he addeth other examples and similitudes, whereby he might yet aggravate their viciousness the more, vers. 11, 12, 13. Fiftly, he applieth enoch's prophesy against them, vers. 14, 15. Sixtly, without using any further similitude, he taxeth other sins 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 keep themselves in a pure and holy way to the end, vers. 20 21. Thirdly, to deliver 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 preserve them from infection, vers. 24, 25. JUDAS Verse 4. For certain men are crept in, which of old were proscribed unto this judgement, etc. THe only difference amongst Expositors here is, M●y●r. to what time these words, proscribed o● old, have reference. O●cumen in I●d. Some refer them to the Apostles and to our Saviour 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 shall come in the last days, Ad. Sasboul. and by Christ when he saith, Many shall come in my name and deceive many. Some refer these words to the Prophets, as if they had spoken of them and of their condemnation long ago, for in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, Rom. 15. Whatsoever was written afore hand, was written for our learning; in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and this doth certainly pertain to the old Testament. So likewise Gal. 3.1. the same word is again used, Before whose eyes Christ jesus hath been plainly prescribed, that is, written of before in the Prophets, according to Jerome. 〈◊〉. Heb. 1. Likewise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intimateth a thing not a little before done, but long ago, as where it is said, Many ways and in diverse manners God spoke of old by the Prophets. Lastly, Tho. A●●in●s. G●o●. ●●du●. Faber Stap. ●●●cator. Perk●●s. the examples subjoined of the Israelites, Sodomites, and Angels falling, etc. are all out of the old Testament, by which these Heretics seem to be prefigured. Lastly, some refer these words to Gods preordaining of them from eternity unto condemation, as if the names of all reprobate persons were written in a book. And unto this last do ours generally subscribe. Gagneus. One understandeth the words both ways, they were both spoken of before, and from eternity appointed to this reprobate sense in which they do such filthy and abominable things. And this being appointed of old by God to this judgement, Bez●. as one observeth, is well interposed here to stay the minds of Christian people, if they should be discouraged when they should see some of their own profession to turn such monsters: for nothing came to pass herein, but what in the divine providence was long ago appointed, the very names of all the seducers being as it were from eternity set down in a book, and therefore true Christians might be glad that they were thus laid open, that they might the better beware of them. For mine own part, I do not see any such necessity of expounding it of the prescience and eternal decree of reprobation, though I do 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 have a good construction, though we go no further than to the Prophets and Apostles, yea he doth almost plainly explicate himself to mean 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, etc. and by john, As ye have heard, Antichrist cometh. 1 joh. 2. ●8. When by the Prophet Esay it was written, that hearing they should hear and not understand, etc. they were prescribed to this judgement of being hardened in their infidelity and sins, that they might perish everlastingly, 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 Saviour Christ speaketh in effect, and S. Paul also, They turn the grace of God into wantonness, that is, as all consent, by taking liberty to follow fleshly lusts and pleasures, because of the grace of God in jesus Christ pardoning all our sins, and justifying us by Faith in his Name, defending themselves in their filthiness hereby, according to their name Borborites, and denying the only Lord God and the Lord jesus. Some expound these words generally of denying the Lord, the teacher of chastity and holiness, in their lives, which precepts whilst the Nicolaitans and other impure heretics of those times followed not, but had their night meetings, under a pretence of Religion, to go promiscuously together to the committing of filthiness, they did in effect deny him. Others hold that their heresy more particularly is here pointed at, denying Christ to have been truly borne, to have truly suffered and risen again, and affirming that he was not Christ, but patronimically having a name derived from the supreme Christ, but not having the essence, Ep●●h●n●us. as they of the School of Simon held. And this seemeth most probable, the other too general. Touching the Lord here twice named, all that I have seen expounding this place by the like in Peter, 1 Pet. 2.1. understand only Christ jesus as here meant, and therefore render the words thus, Denying the only Lord who is God, and the Lord jesus Christ: the vulgar Latin leaveth out God, and readeth Lord in the first place, Tho. Aquin. solum Dominatorem, the only Dominator, which Christ is expounded to be, by reason of that general Lordship which he hath over all things; and Lord in the second place in respect of us that are Christians whom he hath in mercy redeemed to be his own. But I can see no reason why we should restrain this of jude by that of Peter, seeing although he taketh many things here out of Peter, yet by his Apostolical liberty he is free to enlarge that according to truth, wherein he hath spoken less. And seeing those filthy Heretics did not only err in the true Doctrine touching God the Son our Redeemer, as hath been showed, but also touching God the Creator, by bringing in others that made the celestial Orbs, and this inferior 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 only Lord God to understand the Father, the Son yet not being excluded, as neither is the holy Ghost, when he is said to be the only Lord, but all others to whom this honour hath been ascribed to have been partners with him in that great work of Creation. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from binding, and signifieth one that ruleth over things, as if he had them tied with bands; and so if the word Lord first named be applied to all things, the second to the faithful, they will most fitly agree. Touching the examples here subjoined, Verse 5, 6. Perkins. I would put you in mind knowing this once, etc. that is, knowing it and not changing, so that being once known it is always known; the vulgar Latin hath it, I would admonish you once knowing all things, much differing from the original. 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 mind of the great deliverance that was once wrought by the Lord for his people which ye know. So that knowing this once, is as much as knowing this to have been once done. But the second time he destroyed those that believed not, that is, as all agree, afterwards he destroyed even those for whom he had done such wonderful things, partly by serpents, partly by plagues, and partly by the sword, and the earth's opening of the mouth. Touching the Angels sinning, Vers. 6. and being punished therefore, see 2 Pet. 2.4. only I will add thus much more in way of expounding these words, The Angels that kept not their beginning; this in the vulgar Latin is, their principality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word used signifieth both, Graec. Scholia, Oecumen. etc. the Greek Scholia favoureth that of principality, saying, that they kept not the dignity of their nature. Others, that after their beginning, Erasmus. Bezs. they continued not such as they were created; for they were good, but became evil: the Reader may follow either of these readings, for their beginning was both holy, and full of power and glory. This they kept not when they sinned, but left their habitation; Faber Stapi●. Some expound this of the punishment of their sin, when they were cast out of Heaven down to Hell. But seeing the punishment followeth in the next words, and hereby their sin is set forth, I rather subscribe to those that expound it of the holy and heavenly 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 unto 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 chains of darkness in which they are said to be kept, enough hath been spoken already in the place before referred unto, 2 Pet. 2.4. Note, that heretics are under a spiritual judgement, Note. which is a certain forerunner of the Eternal at the last day: they please themselves indeed in their damnable errors, and sensual living; but blind souls, they see not how little cause there is of taking pleasure, yea what great cause of horror and fear unto them, as being now in the very suburbs of hell. Note again, that it is not without a secret providence, Note. that heretics and sensual livers spring up in Christian Congregations, to the great scandal of the Church: for such as have been guided by the Spirit of God, have written long ago of them. Though some fall thus foully, yet the estate of all is not fickle and uncertain; for these have been long ago appointed unto this: it is not the case of any of the elect truehearted Christians to fall thus. Note lastly, Note. that there is one external black brand of Arch-heretickes, serving to discover them to such as are not able to judge otherwise of them by their doctrine, and that is, under a pretence of religion and zeal, to be wanton and filthy in their lives. And such are most of the holy Orders in the Church of Rome, and Popes themselves, as their Histories do abundantly declare. Haply some of the common sort may be stricter in their lives, but their Ringleaders are notoriously licentious. VER. 8. Likewise also these dreamers do defile the flesh, they set light by authority, and blaspheme glories. Vers. 9 Yet Michael the Archangel, when striving with the Devil, he disputed about the body of Moses, durst not bring the judgement of blasphemy, etc. In calling them Dreamers, Oecumen. in jud. he doth wonderfully hide the obscoenitie of the thing, by the honesty of the speech; their filthiness was so great, as that it was too much for any waking to do so. The filthiness of the Barborites, so called from their sordid baseness, is laid open by Epiphanius, in his book written purposely thereof, called Pannarium. Neither did they only such filthy things, according to the flesh; but waxed mad moreover against the Divine Nature, abrogating the Domination and universal Empire thereof, as Ireneus writeth. Or else by the Domination or authority, which they are said to set light by or to vilify, the ceremonies of Christ's mystery are meant, in the room of which they brought in their own villainies. The glories which they are said to blaspheme, are the old and new Testaments, for unto them both Paul attributeth glory. 2 Cor. 3. 2 Col. 3. 3 joh. Or else Ecclesiastical Dignities, against which they inveighed, as Saint john saith of Diotrephes, that he used railing speeches against them. The Archangel Michael conflict with the Devil about the body of Moses was this. The sepulture of the body of Moses is said to have been committed to Michael; herein the Devil hindered him, alleging, that Moses was guilty of murder, for that he killed an Egyptian, and therefore ought not to have any such honourable burial; but his body belonged unto him. Upon this his striving with him, the Archangel refrained himself from opprobrious speeches, and so from the greater being in contention with the Devil, he argueth to the greater conviction of them in their railing. Moreover, there is another end also in alleging this example, that hereby we might gather, how the Devil lieth upon the catch, after our departure out of this life, to hinder us from Heaven, if he can object any wickedness against us, and how the good Angels of God stand to defend us, if we be guiltless. Vers. 10. Such things as they know not they rail against, etc. that is, the mystical points of religion, but in those things wherein they have knowledge, that is, in vile lusts, they do like bruit beasts defile themselves. Then he compareth them to Cain, Vers. 11. because by their errors they killed men's souls, and by eating the seed of generation, they destroyed bodies that might have been. And to Balaam, because they did these things for gain. And lastly to Core, because, though unworthy, they did with him arrogate to themselves the authority of teaching. They set light by authority: that is, Tho. Aquin. either of Princes or Prelates, whom they commonly disobey, through a desire to advance themselves. And they blaspheme the Majesty of God; yet the Gloss, by glories, understandeth either God, or the Angels, or Saints, who are blasphemed by erroneous doctrine. Out of what Scriptures the story of Michael is taken, it is uncertain, yet it is credible, when God by the ministry of his Angel hide the body of Moses, Deut. 34.6. lest the people of Israel finding it, should abuse it to idolatry, the Devil striven 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 clear all doubts occurring here; there is a manifest defect in the vulgar Latin, in that the word dreamers is left out, Ad. Sasbout. which Sasbout confesseth aught to be supplied, and it is a very significant word to express both the time when these wicked heretics were wont to meet, viz. in the night, and of what nature their errors are, viz. but even like unto dreams, wherein men are deluded diversely; but awaking, they see there was no such thing as they imagined: For so erroneous teneus are but the conceits of foolish men in the night of their ignorance, whilst they are asleep in sin; but if ever 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 Magistracy; because if they had opposed themselves against God and his holy Angels, Christian people would not have endured them; and according to this I have expounded the same words, 2 Pet. 2.10. But one there is that receiveth neither this nor any other exposition before going, expounding it of any other besides God; not this, because Simon the Captain of these filthy persons adored the Emperor Nero; Ad. Sasbout. therefore it cannot be meant, that they set light by the Magistracy: and to apply it to the ceremonies in the Lord's Supper is plainly forced; and lastly, that Prelates in the Church are called glories, we do no where find. He therefore expoundeth Domination or authority of God, against whom indeed they did not plainly oppose themselves; but extenuated his worth, by teaching that there were others that framed this world, and herein he followeth Oecumenius and the Greek Scholia. Oecumen. Graec. Scholia. By glories, he understandeth Moses and the Prophets, in whom the divine glory shone, to whom the Gnostikes were well known to be enemies. Against this I have nothing to say, but that it seemeth very probable. Let the History of these heretics be considered, and so let the Reader follow the most probable. Touching Michael the Archangel, some hold that he is none other but Christ the Prince of Angels: but this is worthily contradicted by a learned Writer of ours, Perkins in jud. 2 Pet. 2.11. because Peter glancing at the same story nameth plain Angels; and when Christ cometh to judgement, he cometh with the voice of an Archangel. And lastly, it is said of the Archangel here, as of an inferior, that he durst not, which agreeth not unto the Lord Christ. The thing here related was taken out of some book that then was, but now is lost, or else jude had it by tradition. The ground of this contention is laid down, Deut. 34. but all agree that nothing can be certainly said touching this contention: that of Oecumenius, which is also in the Greek Scholia, is of good use to comfort the godly that are ready to departed 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 go but by tradition; yet that traditions are necessary to be added to the written Word of God, as the Romanists hence collect, cannot justly be inferred. With Saint jude we are ready to embrace traditions that consort with the Word of God as this doth; but such as savour of superstition so much impugned in the Word, we utterly abhor. If it be demanded, why Michael durst not use opprobrious speeches against the Devil, when as holy men have not spared the notoriously wicked; but even jude himself 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 jews, calling them witches children, and children of the adulterer and of the whore. I answer, that the Devil, though he be fallen from his first glory, yet he is a great Prince still, and therefore not to be railed upon: again, Ephes. 6.12. to rail upon any is to take a kind of revenge upon them, which no creature may do, Rom. 12.19. for it doth properly belong to the Lord only: when Prophets and Apostles have done thus, it was God that spoke in them and by them by his Spirit, and when such words are put into any Angel's mouth, he may doubtless also utter them; but of himself to do it, were to usurp upon God's office of revenging, 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 Majesty of God, of whom all such wicked wretches are ignorant. And his Majesty may well be expressed by Glories in the plural 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 Son of God was a thing hidden from them, and therefore they spoke so of him, as hath been already showed. In the things which are naturally known to all men, how the Gnostikes defiled themselves by the abuse of the seed of generation not before heard of in any age, I, as I find other Expositors refrain from relating it, as being too abominable to be spoken, shall also pass it over in silence, referring the reader to Epiphanius in his Pannarium to read of it there. Touching the comparisons following, wherein they are compared to Cain, Vers. 11. Balaam and Core. As Cain was full of envy and hatred against his brother, so were these against the Orthodox, because their own works were so foul and filthy, 1 joh. 3.12. and theirs good: for herein Saint john hath showed before that this comparison standeth. Some say, that they are compared to Cain, Ad. Sasbout. because as he was a runagate, so they not regarding the Scriptures, ran after their own dreams; and some in other respects, Act. 8. as hath been showed. To Balaam they are likened for their being led by worldly gain, 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 be understood: only whereas they are compared to trees twice dead, the meaning is, that being first dead by nature and quickened 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 speak blasphemy, especially against domination, is by no means tolerable. It is not for poor under creatures, such as we are, as not to unsheathe the sword against any for revenge, so not so much as to bend the bow of our tongues, or shoot out the Arrows of reproachful words. The modesty of the Archangel towards the Devil, of whose amendment there was no hope, aught to be our imitation towards our brethren though very wicked, because yet haply God may give them repentance, whereas by railing they may be more exasperated, and the malady of their sin will be in the more danger of being increased. Note again, Note. that such as are misled by error are such infested 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 serve God, but being possessed with an opinion that we overthrow good works, and that we beat down all Religion, they become so virulent against us. God open their eyes that they may know the truth amongst us professed, that they may cease to convitiate it, and reform according to the same. Note lastly, Note. that three things do manifestly work in Heretics, and hereby they may be known commonly to be such; Envy, Coverousnesse, and Ambition, like to that of Cain, Balaam, and Chore. And who seethe not these in the Church of Rome? Envy and hatred carrieth them to the murdering of thousands. Covetousness is the plain ground of their manifold idolatries and superstitions: and it is Ambition in the Pope and Roman Clergy, that cannot endure the superiority of Emperors and Kings, nor a liberty in any either temporal persons or Eccleisastics from that Sea. JUDAS VER. 14. But Enoch, the seventh from Adam, prophesied of them, saying, Behold the Lord cometh with thousands of his Saints. Vers. 15. To give judgement against all, and to reprove all the of them, etc. There is nothing hard to be understood here, but only in that mention is made of the prophesying of Enoch, Mayer. a question offereth itself, whether there were any such Book of canonical Scripture wherein this was contained; and if there were, whether it is to be thought that any such books perished. And if there were no canonical Book of enoch's, Fab. Stapul. Tertullian. where had jude this prophecy? One affirmeth out of Tertullian, that there was such a book preserved by Noah in the Ark, but after the Apostles times it was hidden by the jews, because it contained too open a testimony of the unjust condemning of the just one. Beza. And another mentioneth a book of enoch's, concerning which they said, Tho. Aquinas. Gloss. ordin. Beza. that it contained 4082. lines. And some say, that there was an Apocryphal book that went under the name of Enoch, but was not enoch's, containing in it many incredible things. Some, if it be granted that this book was canonical, hold that it might notwithstanding be lost: for many others have been lost likewise, as The book of the wars of the Lord, mentioned Numb. 21.14. The book of jasher, jos 10.13. The book of Nathan, of Gad and Semeias, of Iddo, Ahia, and jehu, mentioned in the Chronicles, but yet so many have been preserved, as that we need no more unto salvation. Perkins in jude. Some again will not yield by any means that there was ever any such book of Enoch, that was canonical Scripture, neither that these books before mentioned were canonical, affirming that the book of the wars was but a civil Chronicle, and whatsoever was set forth in the other books, is all contained in the books of Kings and Chronicles. For my own part, I think that there was some such book of Enoch, to the certain knowledge whereof, they that lived near the Apostles times might come by their relation, and if of enoch's setting forth, Faber Stap. it must needs be canonical and authentical, but yet is now Apocryphal, 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 book, there being yet nothing in it for substance, but what is in those that we have 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 canonical books was not then made up, and therefore there might be a miscarrying of some, Gagneus. as one probably speaketh, but now they shall continue preserved for the perfecting of the Man of God, without the loss or corrupting of any to the world's end. Thousands of his Saints are put for an innumerable company: the Lord cometh or hath come, as in the Greek speaking after the manner of Prophets for the certainty of the thing. This prophecy is said to be of them, because they amongst other wicked ones were such as are taxed by it. Having the person in admiration for gain, that is, Vers. 16. soothing and flatteringly extolling the great and rich in this world, that they might by this means insinuate themselves into them for their greater worldly benefit. But others that they could not draw to their faction, of what degree or estate soever amongst the sound Christians, they murmured and were querulous against, as in the words before going. Show mercy to some putting difference; Vers. 22. Beza. the vulgar Latin readeth it, reprove some as judged, and so Beza saith, that he found it in three Greek Copies: they which follow that expound it of those that have openly separated themselves, Gagneus. Th. Aquinas. Faber Stap. reprove them as being without hope of recovery, but set the judgements to come before others, that being terrified herewith, as if they had already felt hell fire, they may be converted and saved. Some read it, reprove some whilst ye are judged, 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 be taken actively as well as passively, and according to this reading the sense is plain: some must by gentler means be won from these Heretics, and some by dealing more terribly with them, in propounding the horrible judgements hanging over their heads, as their tractability or refractariness did require. Hating the very garment spotted with the flesh; Vers. 23. Beza. a metaphorical speech taken from the ceremonial Law, intimating that they should abhor from all tincture of this fleshly sinning: the vulgar Latin hath it, Hate the spotted coat which is carnal, Tho. Aquinas. Gorran. the spotted coat being expounded, the flesh the coat of the soul, but foolishly, as Beza rightly speaketh. THE REVELATION OF St. JOHN. BEcause it hath been questioned what john wrote this Book, and of what authority it is, and also what the scope of it is, it will be necessary before we enter upon the particular obscurities occurring herein to discuss these things. And first touching the Author, Euseb. l. 7. c. 25. Pareus saith out of Eusebius, that it was sometime held to be written by Cerinthus the Heretic, for the maintenance of a fond opinion, that the faithful should live here with Christ in all manner of pleasure a thousand years. But the Greeks' were never of that opinion, neither can it possibly stand, seeing nothing is more plainly in this Book 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 john, a Divine, whose Monument was seen at Ephesus, together with the Monument of john the Apostle, whom to have been the Author of the two last Epistles of john and of the Revelation, Dionysius Alexandrinus consenteth. But this title, The Divine, could not so rightly be given to any as to john the Apostle and Evangelist, seeing he excelled all others in writing of the Divinity of Christ. And therefore Arias Montanus, to put it out of all doubt, that the Apostle john, and not any other, was the Author of this Book, hath prefixed this title, The Revelation of the holy Apostle and Evangelist, john the Divine. For though this be not in the title, yet so much in effect is in the Text, chap. 1. vers. 2. john which witnessed the Word of God, and the testimony of jesus Christ, and the things which he saw. For this is plainly a Periphrasis of john the Apostle, seeing he gave testimony to Christ by this name, joh. 1. The Word, In the beginning was the Word, etc. and here speaking of his coming to judgement, he setteth him forth by the same name, Reuel. 19.13. 1 joh. 1. His name is the Word of God. And he beginneth this Epistle, with What we have seen with our eyes and have beheld, etc. And in concluding the Gospel, he is spoken of as a witness, and his writing as a testimony; This is the Disciple witnessing these things, joh. 21.24. and we know that his testimony is true. Again, the circumstance of the place speaketh plainly, that john the Apostle, and not any other was the Author of this Book: for this john was banished for the Gospel's sake into Pathmes by Domitian the Emperor. Euseb. 3. c. 18. Wherefore by the consent of all the best Writers, the Author of this book was john the Evangelist and Apostle: so saith justin 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 Martion. Cyprian. exhort. Martyrij cap. 8. Ambros. Psal. 50. August. 39 in johan. Hieron. Catal. Scriptorum illustrium, etc. Grasserus comparing this book with Daniel saith, that they are alike in their Authors: for as Daniel, so john was a man greatly beloved of the Lord: If it be demanded when he wrote this Book, Invita joan. Jerome answereth, that he wrote it when Domitian moved the second persecution after Nero, the fourteenth year of his reign. And with him agreeth Ireneus a most ancient Writer, Iren. l. 3. cap. 25. saying, john wrote the Revelation almost in our time towards the end of Domitian's Empire. For john lived longer than any other Apostle, even to the third year of Traian, which was 102. from the birth of Christ according to Jerome, which was six years after he wrote this Book, which was written Anno 96. And for this cause it is placed after all other books of holy Scripture, because it was written after them all in time, Reuel. 22. and is as it were the seal of them all, being fenced with a charge of adding no more, as the first Books written by Moses were. Deut. 4. Secondly, touching the authority of this Book, Grasserus showeth, that it was sometime refused for canonical amongst Christians, as Daniel was amongst the jews because of the obscurity, through which it was thought little beneficial to the Church to be read. But as Daniel was after the captivity received into the Canon, and afterwards had Christ's own testimony, Rab. Samuel prooemio in Comment. Dan. Mat. 24.15. (though the Rabins do still dispute whether it ought to be reckoned amongst the immediate works of the holy Ghost) so this revelation was very anciently received into the Canon, witness the Council of Ancyra in the appendix, which was before the Council of Nice, and the third Carthag. Council, Can. 47. And good reason, seeing it was written by an inspired Apostle, and is testified by the Author to be the Revelation of jesus Christ. Neither is there any doubt made of the authority of it at this day, no not amongst the Lutherans themselves, though Luther sometime in translating the new Testament left it out for the obscurity. Touching the scope of this book, the ancient Fathers have given us little or no light into it. For howsoever some of them have written upon it, as justin Martyr, Ireneus Lugdunensis, jeron. in vita johan. Eus. l. 5. c. 25. and Melito Sardensis, as testifieth Jerome and Eusebius, yet we want their books, but only that Ireneus hath something touching it, lib. 5. cap. 21, 23, 25. and Augustine, lib. 20. de Civit. Dei, cap. 7. usque ad 18. yet so many of later times have written hereupon, as that one a popish Writer numbereth 100 Alcazar. But they of that side have rather written to blear men's eyes from seeing the truth, than to inlighen them herein. They generally refer the things here foretold to the end of the world, when Antichrist shall come and tyrannize but three years and a half, whereas the Author of this book testifieth that these things must shortly come to pass. Vers. 1. The obscurity of the things here delivered hath deterred men anciently from writing upon it. For so Saint Augustine confesseth, saying, In the Revelation there are many obscure things that may exercise the mind of the Reader; Lib. 20. De civet. D●i, c. 17. Obscura multa leguntur ut mentem legentis ex●r●●al; & pauca in co sunt, ex quorum manifestatione indagentur caetera cum labour, maximè quia sic eadem multis modis repetit, ut 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, chief because he doth so repeat the same things many ways, so as that he may seem to speak diverse things, when as indeed he is found out to speak the same things diverse ways. And with him Jerome consenteth, saying, The Revelation of john hath as many Sacraments as words, in every word many understandings lie hid. For this cause even they which have written upon it, have generally acknowledged that they were a long time afraid to adventure upon so difficult a work: but sith experience in these latter days doth help much to enlighten these darknesses they have professed, that they have with great assurance set forth their expositions, reaping rather more comfort and support from hence than from any book of the holy Scriptures beside. And for mine own part, I must needs confess, that almost twenty years are now past since my entrance into the Ministry, before I durst attempt any thing about so great a work. Amongst all the best Writers that I have seen, it is generally agreed that the scope of this book is to set forth both the estate of the Church of God then under the figure of those Churches in Asia, and thenceforth to the end of the world. Only some do so understand all things after the fourth Chapter, to be spoken of that which was to come, as that they admit of no mixture of things past, whereas others understand in some of the visions, a representation of some things passed also, for the more orderly proceeding to things to come. Again, some expound the Epistles to the seven Churches, as Prophetical; others only as Historical, granting that in them all are indeed admonishished whose case is alike. Lastly, some hold that every succeeding vision almost setteth forth a new thing to come; but others, that the whole period of time to come, from the days wherein this book was written with the most notable events, are comprehended in every vision, and so the same things are again and again iterated under diverse similitudes, the former setting them forth obscurely, the latter more plainly. But whether conjecture be most probable, we shall see in the proper places as we shall come to them in order. Concerning the title of this book, with the singular commendation thereof in the three former verses, there is no difference amongst Expositors. For all agree, that the Apocalyps in Greek, or Revelation in English is an opening of hidden things, such as all things to come are, and therefore though they be but darkly revealed, yet not so darkly, but that we may by diligent search understand them, else how is it a Revelation? Neither is it lost labour to take great pains to understand what is here revealed, Vers. 3. seeing they are pronounced blessed that read and hear, and keep that which is here written. And whereas it is entitled, Vers. 1. The Revelation of jesus Christ, which God gave unto him; it is by all agreed, that this title is put upon it for the honour of the work, and because it was not john, but jesus Christ that revealed these things by his Angel unto john, and it is said to be given him of God in respect of his humanity. Lastly, whereas it is added, The time is near, it is to be understood in respect of God, to whom a thousand years are but as one day. That which followeth, Vers. 4, 5, 6. vers. 4, 5, etc. giveth more occasion of question. Why doth john direct this book to the seven Churches in Asia, and not to all Christian Churches in general, Quest. if these things concern all? To this one saith; Answ. Fox. That this haply is not done without a mystery, the number of seven being a number of perfection, and so all Christian Churches wheresoever are saluted under their name: or else because the Holy Ghost foresaw the power of Satan in persecuting, to be first exercised against them as the event also declared. And this exposition is followed by Brightman and some others. But because here is not only the number of seven generally set down, but also a particular enumeration of these seven by name, showing that these are principally and first meant here, & others only by way of consequence or deduction, labouring with the like vices, or endued with the like virtues: I rather subscribe to Pareus, with whom also Gorran saith the same, That this first vision doth directly concern those seven Churches only, the rest all in general. This Asia was the lesser, a part of the greater Asia, in the seven principal Cities whereof john had founded Churches, but being now banished, he is directed to admonish the Bishops left behind him of their duty. And thus much shall suffice to have spoken of these Churches here: whether they be typical, and how, shall be considered in the proper place. I hasten now to another question in this salutation, Quest. whom he meaneth when he saith, Which is, which was, and which is to come, and by the seven Spirits and jesus Christ? If the three persons in the Trinity, why is eternity appropriated to the Father only? and if the Spirit is but one, why is he called the seven Spirits? and why is jesus Christ the second person in the Trinity placed last, contrary to the order of all other Scriptures? It is agreed by all, Answ. 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, understood the three Persons of the Trinity, because the Father is elsewhere also set forth by this name, Which is, Exod. 3.14. the Son by this name, Which was, joh. 1.1. and the Holy Ghost by this name, Which is to come, joh. 16.8. but this he disclaimeth, because there is such a distinct enumeration of the three Persons, as that this must needs be understood of the nature of the Deity ascribed only to the first Person, to set forth his constant and immutable truth in his promises, under the Gospel, which is; under the Law, which was; and at the end of the world, which is to come. Some refer this description to God's Essence only; but it is most probable that God hath thus set forth himself for our sakes, that we might have comfort in his certain accomplishment of his promises, and therefore a word is used to set him forth already coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this truth, present, past, and to come, is ascribed to the first Person only, as to the fountain and Author, respect being had to the order of doing, but it is common to all three persons; only because the Son and the Holy Ghost execute these things, it is not ascribed here unto them. Again, touching the seven spirits the same Author saith, that the holy Ghost is thus called, respect being rather had unto the gifts of the spirit in the Saints, than unto his nature: and thus he is said to stand before the throne, not as inferior, but for order's sake here and elsewhere the Spirit and the Son are spoken of, as ministering to the Father, because by them the things here set forth are immediately executed. Lastly, the Son is put in the last place, in regard of the large description of him intended, as by whom we are made partakers of all benefits. Pareus reckoning up diverse expositions of these words, which is, which was, and which is to come: Pareus. (some understanding them of the Son, which is one God with the Father, which was in the beginning, and is come to judge all men; and some of the Father, which is of himself, having his beginning from none, which was before all time, & which is to come to judge the world: & some of the essence of the Trinity, every Person being by this periphrasis understood) expoundeth them of God the Father, though common to every hypostasis, as a periphrasis of his eternity; which is now, was before all worlds, and shall be for ever and ever: for so which is to come, is to be expounded, which shall be without any mutation or shadow of change, and he observeth the same description of the Son, vers. 8. Touching the seven spirits, he showeth, that some have taken so great offence at this, that they have rejected this book for setting forth seven spirits, when the Spirit of God is but one. Some again by the seven spirits understand the seven Angels, that minister before the throne of God, as Lyra, Andreas, Ribera, etc. for there are seven principal Angels to whom the care of mankind is committed, of whom it is spoken, Tob. 12.15. I am the Angel Raphael, one of the seven which are before the Lord: and Clem. Alex. saith, Lib. 6. Strom. There are seven Angels who have the greatest power, by whom God provideth for all men. But this cannot stand, because he prayeth for grace from the seven spirits, to give which, is a propriety of the godhead only, and therefore the seven spirits are joined univocally with God the Father and the Son, as being together with them the efficient cause of grace. By the seven spirits therefore in this place, is to be understood the holy Ghost, according to the most common exposition both of ancient and modern Divines: it is called seven spirits, either for the multiplicity of graces, or reference being had to the seven Churches; for which it is as sufficient as if there were seven spirits. Touching jesus Christ put in the last place, it is to be understood, that a precise order is not observed in other places in speaking of the Trinity: for 2 Cor. 13.13. jesus Christ is first named, and then God the Father. All other expositors speak almost to the same effect, so that what hath already been said, may fully suffice for the resolving 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, understand both his eternity, and his immutable constancy, and it will easily be reconciled: and so it will be no small comfort unto us to consider, that God will be the same gracious God unto his Church, that ever he hath been, and is so fare from delaying, as that he is even now upon the point of coming to accomplish what he hath promised. Quest. Why is Christ called a faithful witness, and the firstborn from the dead? When as it is to him that all others give witness, and he is not the first that arose from the dead: for Elisha raised one, and Lazarus was raised up 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 faithful witness his Prophetical, the firstborn from the dead his Priestly, Prince of the kings of the earth his Kingly office: and he is called the faithful witness, as the head and chief of all that with their blood have sealed the truth: the same is said of him also, joh. 3.11. chap. 5.31, 32. chap. 18.37. 1 Tim. 6.13. 1 joh. 5.7. He is said to be the firstborn from the dead, because the chief and the Lord of all, who arose from the dead by his own virtue, and shall raise up all at the last day. And of these offices, the first thus set forth, serveth to show the undoubted certainty of these things; and the other may comfort us in respect of our resurrection, whereof his rising again is a certain argument, when we shall be borne again to immortality as we were first borne to corruption. Quest. How are we made Kings and Priests unto God? Vers. 6. and wherefore are these things commemdrated? Answ. We are made Kings, Rom. 8.16. because assumed to be coheirs with him of the kingdom of heaven; Rom. 12 1. and Priests, because we offer ourselves up as a living sacrifice unto God when we mortify our sins. Now this together with his love towards us, and his washing away of our sins, are reckoned up as three effects of his threefold office, giving us perpetual occasion of ascribing all glory and praise unto him. Quest. Why is mention made of his coming 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 seem for ever to be absent in the midst of so many miseries endured by his Church, yet he shall come again to judge and reward every man according to his works, at what time the cause of the Church shall be vindicated, and his bloody and cruel enemies which have pierced him shall weep and wail, and seek in vain to hide themselves 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 divine majesty, this being a part of God's glory in his going forth, Psal. 97.2 Clouds and darkness are round about him. Quest. Why is it again 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 coming 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 be 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 proem or entrance of this book: now followeth the body of it, which Pareus divideth into seven visions: the first whereof, is from vers. 9 of this Chapter to the end of the third, containing nothing prophetical, but altogether doctrinal and historical. The other six visions are altogether prophetical of things to come, but only 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 five kings which had been before, and Chap. 20. the beginning of the binding up of Satan for a thousand years, being begun five and twenty years before at the destruction of jerusalem, when the jews had no further power to hinder the proceed of the Gospel. These six visions are not a continued prophecy of things to come, which shall in such order succeed one another, (for most of them do extend to the end of the world) but like unto a Tragedy, wherein the fame things are diversely acted. For so what is represented in the first vision here by one appearance, is represented again & again 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 down from heaven three times. And as in a Tragedy in every scene there is music to give the more content, and to delight the minds of the spectators; so in these visions there is singing and praising of God. These visions yet do not all of them set forth the whole period of time to the end of the world, nor the same occurrences within the compass of the same time, which one setteth forth with another, but one some most remarkable matters, and another others happening in that time. Four of them are universal 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 sixth, Chap. 20, 21, 22. The other two are particular, because they serve to set forth only the two last parts of the whole time, which is divided into sour. First containing the time of the Churches wrestling, and flourishing under the persecutions of heathen Emperors, 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 ruin and utter destruction. And these two last times only are handled in the fourth and fifth of these Prophetical visions, the one setting forth the destruction of Antichrist under seven 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 showeth, that Nicolaus Collado before him understood these visions; and S. Augustine giveth an hint of it, when as he saith, that S. john doth repeat the same things many ways, 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 prophecy to the end of the world, of things orderly succeeding one another. For mine own part, having seriously considered, that in these four universal visions it is still ended with the end of all things, the everlasting torments of the wicked, and the joys of the godly, which end is but one, so that it must needs be granted, that this is diverse times repeated, I do not see how this method of Pareus can be excepted against, or any other well justified, and therefore do suscribe hereunto, and wish all others well to weigh it, and I doubt not but they shall find so great light to be given into the ensuing Prophecy, as that they will acknowledge much help to the understanding of many things, to be afforded even by this method. Vers. 9 I hasten now to the 9 verse. Quest. What was this Patmos, & how came john thither? Ans. It is one of the Cyclad Lands of the Aegean sea, Plin. l. 4. c. 12. thirty thousand paces in compass, according to Pliny. Others contend to have it an Island of the Icarian sea, as Strabo; Strab. l. 14. others say it is the same which is now called Possidium, as Munster; but which soever, it was a desolate place having but few inhabitants. How john came there, is intimated here; Euseb. l. 1. c. 34. jeron. Catal. and by Eusebius and Jerome expressed, he was banished thither by Domitian in the fourteenth year of his Empire. Tertullian saith, that he was first taken by the Governor of Asia at Ephesus, Lib. de prescript. and sent to Rome, where Domitian commanded him to be put into boiling oil, in derision of the Christian name, which is taken from oil; but coming forth again without any hurt, he was banished into this Island, from whence he was released again under Nerua, and returned to Ephesus. Quest. What meaneth he, Vers. 10. when he saith, he was in the spirit upon the Lord's 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 revealing them to him, his soul being for the time taken out of his body, and carried away with the Lord to behold them, as the old Prophets, and Peter and Paul were. The Lord's day. The Lord's day was the time wherein Christ arose from death, and therefore observed amongst Christians for their holy assemblies, as the Sabbath was by the jews. And as the resurrection and appearings of Christ upon this day, so this Revelation at the same time maketh not a little for the honouring of this day. Wherefore the Apostles appointed the assembling together upon this day, 1 Cor. 16. and it hath been ever since observed accordingly. Only some will not have it kept with strict resting, as the jews were commanded of old; but only with coming together to the worship of God, as Beza upon this place, accounting it a bondage brought upon Christians, when strict resting was by Constantine commanded, and by other Emperors after. But it may plainly be gathered, both from Chrysostome and Augustine, that they held a cessation then necessary from all worldly affairs of our callings. Augustine saith, Serm. 251. de temp. Let us observe the Sabbath (my brethren) as it was appointed of old, from even to even, and being sequestered from country labour and from all business, let us attend upon divine worship only. Hem. 43. in 8 Cor. 16. And Chrysostome. The Lord's day is the root and beginning of our life, and therein are unspeakable good things, it hath rest and is free from businesses. And indeed the one doth necessarily imply the other, if divine worship must be attended, worldly business 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, he did not justify any works, but such as were of present necessity: Whereas if he had meant, that the Christians afterwards upon their Sabbaths should have more liberty, he would doubtless have 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 preparative to the vision, with the utterance of the same periphrasis of our Saviour 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 john had laboured in planting the Gospel, and touching sundry of which we read expressly, that Saint Paul preached there, as at Ephesus, Acts 19 to which place also he wrote an Epistle, and Pergamus, which was otherwise called Troy; for Paul is said to have been at Troas seven days, Acts 20.6. and Thiatyra where Lydda dwelled, Acts 16.14. and Laodicea; for the Epistle to the Colossians is appointed to be read to them of Laodicea, Col. 4 16. Quest. Why are the Churches set forth by golden Candlesticks; Ve●●●● for so the seven golden Candlesticks are expounded in the last verse? Answ. Candlesticks they are called, because as lights stand upon candlesticks, to give light to all the room, so the light of truth is upheld 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 Candlestick in the Tabernacle; and withal, it is set forth how precious the Church is in God's account. Whereas it is said; The seven Candlesticks are seven Churches, that is, signify them: Note that it is the common phrase of the Holy Ghost, to call a thing signified by the name of the sign, 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 be like the son of man, and in the midst of the Churches? Is he now in his humanity, wherein we believe, that he is in Heaven at the right hand of God, upon earth also amongst the faithful? If not, how is this a true representation? Answ. Some have thought, that this is not Christ, Gorran. but some man, or an Angel; but it is most plain, because he is said to have been dead and alive again, that it was Christ jesus. Neither doth it hinder, that he is said to be like the son of man: for so it is spoken of Christ, Phil. 2.7. that he was in shape like unto a man, that is, like one of us, not in external appearance, but in substance of body; Heb. 2.15. for he took flesh and blood. This phrase seemeth to be borrowed from Daniel 7.13. Touching his presence in the midst of the Churches: Fox. Some understand it of his spiritual presence, whereby he doth vivify, govern, and preserve his. Some foolishly conclude from hence the ubiquity of his humane nature; Brightman. but one saith well, that what was here exhibited to be seen, was not the substance of Christ's body, but a figure taken up for the time, to represent his person in the parts and garments described, befitting the condition of the Church then; and therefore, as occasion serveth, another figure and another is afterwards exhibited: of which mind it seemeth Ireneus was, Iren. l. 4. c. 37. who saith, The word of God hath always, as it were, the lineaments of future things, and did show unto men, as it were, the shape of the dispositions of God the Father, teaching us hereby the things that are of God. Christ therefore, both God and man, is here represented in the midst of the Churches, who though he be not to be seen with bodily eyes, yet is always present in the midst of his, to behold their carriage and doings, that they may walk circumspectly, and to enlighten, sanctify and protect them, that they may be of good comfort against all their enemies. And it was necessary, that he should be in the shape of a man represented, because no type of God can be given. 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, hairs, eyes, & c? Answ. I will not mention all the significations, that I find amongst Writers hereupon, but only the chief and most likely. Long garments were wont to be worn by Kings and Priests, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they came down to the feet; wherefore his Kingly and Priestly office are hereby signified, according to most: Brightman. but some understand also the long robes of his righteousness concerning the faithful, but that agreeth not here, where not the faithful, but Christ is described. Others understand his humane nature, Gorran. being taken and put, as it were, upon the Divinity: but what needeth this, when as his humane nature is intimated before? Like to the Son 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 diverse colours, joseph. 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 understand his diligence and strength, and because it was about his paps, his love. Some apply this also to the Church, Brightman. assumed as a Consort in this high office; some to chastity, etc. but certainly here is nothing meant but his dignity. A phrase much like to this is used of the Lord, Esa. 11. Righteousness shall be the girdle of his loins, and faith the cinctarie of his reines. Pareus. His white head and hair signify his reverend antiquity, Chrisium vidit conitie venerandum, prudentia suspiciendum, puritate innecuum, aetate aeternum. wisdom and eternity. So God the Father is described, Dan. 7.9. * Brightman. Gorran. Some understand by the head, the chief in Christian Congregations; by the hairs, the rest: all are made white in the blood of Christ, as snow for the simplicity, and as wool, because that is not so white of itself, but being washed. Others, by the head, understand Christ the head of the Church; by the hairs, the Saints; white as wool, for the heat of love; and as snow, for the coldness of fear, etc. 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 he is to his enemies; for so much as the eyes seem to sparkle in furious anger, Dan. 10.6. His face was as lightning, and his eyes as lamps of fire. Gorran. Some understand it of the enlightening and inflaming of us. Brightman. Some of the clear eyesight of the Primitive Church. His feet like shining brass, as if they burned in a furnace, set forth his great glory, shining from top to toe: for when the Prophet would express the glory of the Ministers of the Gospel, he speaketh of their feet, How beautiful are the feet of those that bring glad tidings of peace, etc. The like is Dan. 10.6. This brass was a kind of brass, in colour coming next unto gold, and in price accordingly. Some will have it to be a kind of hard frankincense like brass: Others, brass to be digged in mount Libanus. Pareus. Mason. Some understand Christ's power, to stamp his enemies under his feet; but why then are his feet set forth to be as it were burning in a furnace, which maketh more for the brightness of their splendour, than any thing else. Some understand his humanity, which through the furnace of passions was advanced to glory. Others apply it to an inferior rank of the faithful, 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. showeth further his terribleness to his enemies, as the voice of God is described by thunder, Psal. 29. and the marvelous operation of it, none being able to restrain the sound of it. Brightman. Some understand the voice of the Christian Religion sounding very loud, yet nothing being distinctly perceived hereby, by the Infidels which counted it a fond superstition. The seven stars in his right hand, Marlor. are expounded by the Lord himself to be the seven Angels of the seven Churches, that is, the chief Ministers; or as some will have it, the Ministry in these seven Churches; whereby, as by stars, the people are enlightened, and the will of God is, as it were, by Angels from Heaven declared. The Lord is said to hold them in his right hand, to show how dear and in what account they are with him. Hereto most consent, but Mr. Fox 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 me, because the Churches and Angels are expressly distinguished by the type of Candlesticks and Stars. And who knoweth not, that the sin of the Congregation, against which warning is not given by the Minister, is his sin, 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 sins. Thomas Aquinas hath elegantly and briefly set forth here the analogy betwixt Angels and Ministers. Tho. Aquin. in Apocal. 1. Ratione charitatis & sollicitudinis in diligendo. 2. Prudentiae in eligendo. 3. Sanctitatis in vivendo. 4. Scientiae in cognoscendo. 5. Informationis in instruendo. 6. Medicationis in curando. 7. Velocitatis in discurrendo. 8. Officij in ministrando. 9 Devotionis in contemplando. 10. Zeli in suffragando. Pareus. The sword with two edges going out of his mouth, is afterwards expounded to be that whereby he smiteth the Gentiles, Reuel. 19.15. and ruleth them with a rod of iron. So fierce and terrible is he to unbelievers, 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 be sharper than any two edged sword: but seeing all this vision tendeth to the terror of Christ's enemies, I prefer the first sense. His faces shining like the Sun, is understood by all of his exceeding great glory, in respect of his humane nature now in Heaven, to which we shall afterwards be conformed: for so the Lord hath promised, The just shall shine as the Sun. Mat. 13. Vers. 43. And all this glory and parts arguing power, greatness and majesty, are here thus particularly described to procure reverence to the Author of the things here contained, for though he were mean and base in this world, yet now he doth excel in glory. Quest. Whereunto hath this command of writing, Vers. 19 the things which he had seen, which are and which shall be hereafter relation, whether only to the Epistles or to the whole body of the Prophecy? Answ. Some restrain 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 be made of a precept already given, vers. 11. and howsoever some things which he had seen 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 only had been meant, the divine man had not fully done as was appointed him. Others therefore understand things past, which john had seen under Nero's Empire and Domitian's, 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 Revelation to consist of three parts; the one setting forth things passed from the beginning of the Gospel; 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 own part, me thinks it is plain that the things which he had seen were nothing but the present type of the glory of Christ; The things which are, the present state of those seven Churches, and the Lords will concerning them: The things to come, what representations and passages prophetical of things to come he should afterwards see: for although the things to come be thus taken, yet this maketh not against the representing of some things passed for more orderly proceeding, and the full declaring of the whole matter together. CHAP. II. and III. THese Chapters contain nothing but Epistles to the seven Churches, wherein are commended diverse good things, and a final reward is promised to such as overcome, and sundry vices are taxed, and judgements threatened, or in a prophetical manner foretold to come upon them therefore. Forbs. Brightman. Some understand these Churches as typical, figuring out the several conditions of the Church of God in diverse ages of the world. The Church of Ephesus figureth out the state of the Church in the days of the Apostles and Apostolic men living next after them, at what time there remained such a presence of Christ, so painful, powerful, zealous, watchful, patiented and constant a ministry, 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 down and truth held the place: but yet so, as that by some declining, a step was made to that next heavier degree in the Church of Smyrna. The Church of Smyrna figureth out the state of the Church when heretics got the upper hand, as in the days of the Arrians, and whereas he comforteth them without any threaning, he hath respect unto his poor persecuted people, whom only he taketh for his Church, omitting the rest as desperate: but he reproved the declining in the age before as curable and not so heinous, but that yet he made reckoning of them as of his Church. Pergamus setteth forth that time wherein error had so much prevailed, that Antichrist was in his Throne, maintaining idolatry and spiritual fornication: yet there was a Church then that kept itself pure, though for want of strength and courage she did not make such resistance hereagainst, being deceived by the pretext of prophetical authority, as of Balaam. Thyatira setteth forth the time of the first discovering of Antichrist, when some zeal and love of the truth began to be kindled in men's hearts, but yet in such a weak measure, as that though they kept themselves 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 jezabel are suffered any longer; but because it rested in the outward having of the Word purely preached without any power in the heart, this Church is said to have a name to be alive but is dead. Philadelphia setteth forth those Churches now, which though they are but of little strength, yet have quite put down Satan's throne, and reerected Christ's Throne; for which cause it is promised, that they shall be established as a Pillar not to be removed any more. Laodicea setteth forth the Churches, that thinking they have sufficiently come out of Babel, grow secure, being drawn after worldly riches and honours, and despise poor Philadelphia and the rule of David's Key. Hitherto Forbs, and to the same effect almost Brightman speaketh, that under the type of these Churches, the Churches of the Gentiles till the conversion of the jews is set forth. The three former typify the three declinings of the Church at three noted times succeeding one another: the three latter the returns of the Church to the truth again, and to Thyatira is opposed to Ephesus, Sardis to Smyrna, Philadelphia to Pergamus: the last, Laodicea hath no compeer. 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 took effect anno 1527. but is not so commended for that monster of ubiquity, devised for the maintenance of the real presence in the Sacrament of the Lords Supper; the sixth, in Philadelphia, beginning about the same time, but a little after by the means of Zwinglius, who taught rightly touching the holy Sacrament, and put all gainsayers to silence; and this Church is the Helvetian, Suevian, Genevan, Belgian, French and Scottish; the seventh, typified in Laodicea, is the Church of England, beginning anno 1547. in the days of King Edward the sixth: for though the Scottish Church were after, yet for so much as it is the same with the Helvetian and Genevan in doctrine and manner of government, and our Church of England doth plainly differ from these in the outward pomp and splendour of it, and both the German, Helvetian, and English, persist in the form first settled in each place, they may well be counted three distinct Churches, typified in Sardis, Philadelphia, and Laodicea. And to make this conjecture 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 sin and idolatry of any other. The Ephesians were worshippers of the Goddess Diana, and so set upon sinning, Tuscul. quaest. l. 5. Strabo. that one Hermodorus was cast out from thence because he was a frugal man, wherefore one writeth of them for this, that they were worthy to die. So they of the Gentiles, which were first converted, were found altogether overwhelmed with sins and idolatries. And as Ephesus was the chief of all these Cities, and stood nearer to the Sun, for the rest were more Northward; so it fitly setteth forth the first Church, which was the chief under the Gospel and fullest of light. Smyrna hath the name from sweet smelling myrrh, and standeth Northward from Ephesus three hundred and twenty furlongs, fifty figuring out the next age wherein was less light, but as great zeal 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 grievous to be borne. Pergamus standeth further Northward from Smyrna, than Smyrna from Ephesus, viz. five 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 darkness overwhelmed. Thyatira standeth from Pergamus , but more to the East, about fourscore English miles, according to Ptolemy, and so is nearer to the Sun. It is called Thyatira, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Daughter: for so in the fourth space light began to break out again, and piety as a Daughter new borne to grow. Sardis standeth more Southward than Pergamus, and signifieth hypocritical, and so fitly resembleth the time of Martin Luther wherein more light brake out, but not without the conjunction of some gross errors. Philadelphia is seated in a dangerous place, and therefore is not so full of inhabitants, and signifieth brotherly love: this therefore may fitly typify those Churches wherein love 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, giving them Laws; and therefore may well typify the Church of England. Hitherto Brightman. This conjecture, I confess, savoureth of much industry in searching into these holy mysteries, and hereof good use may be made when any Church shall perceive how like she is in her condition to any of these. But I cannot think that the intent of the Lord was to propound these Churches as typical in respect of succeeding ages. First, because john is bidden to write the things that are in this place, and the things that shall be hereafter being distinct from the present, and not confounded together, the one being plainly expressed, the other darkly shadowed out under it. Secondly, because if the Church of Smyrna shall figure our the second age, wherein Arianisme raged so much, all taxations could not have been passed over in so much silence, but something should have been 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 received and heard, whereas they have 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 have been preferred. Only therefore thus fare I yield with most Expositors, that there is no condition of the Church at any time in any place, but the case hereof is set forth under some one of these, and these Epistles were therefore thus directed that we might learn by their example, for which cause it is so oft repeated, He that hath an ear to hear let him hear what the Spirit saith to the Churches. The first Epistle. Chap. 2. ver. 1. THese two Chapters contain seven Epistles, whereof four are in the second, three in the third. The first Epistle to Ephesus is set forth in seven verses; the reason why Ephesus is first is, according to most, because it was the chief, being the Metropolis of those parts. Quest. Why is choice made of these two circumstances of holding the seven stars in his right hand, and walking in the midst of the seven golden Candlesticks, for the periphrasis of the Lord jesus to this Church, and of some other particulars to other Churches, for there is difference in his title in every Epistle? Answ. Many Expositors are silent about this question, only observing that every title is as much as if he should have said, Thus saith the Lord, according to the ancient manner of the Prophets, to procure the more reverence to that which is written, as coming from authority. But doubtless something else is here intimated, or else he would not in every Epistle so purposely have varied. Gorran. Brightman. Some therefore say, that in every 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 he setteth himself so forth, as that they might be comforted in his protection in their sufferings for his sake, and not for any fear shrink from their first love. And how graciously they have been protected in Ephesus appeareth in the History of the Church, Act. 19 Paul and Gaius, and Aristarchus never suffered any violence there that we read of, though it were attempted; and john returned thither after his banishment, and died in peace. If therefore we be at any time discouraged through persecution for the Gospel's sake, let us have recourse to this Epistle. The Lord is ever in the midst of his golden Candlesticks, and holdeth the stars in his right hand. Of the other particulars we shall see in their proper place. Quest. But who is the Angel of this Church? was there but one Minister, or more, that it is spoken in the singular number, to the Angel? Timothy is mentioned to be the first Bishop of Ephesus, is it to be thought, that this blame could be laid upon him? Answ. All agree that it is not meant of any one, but of the whole body of the ministry there: for that there were many, appeareth, Alcazar. Act. 20.17. Some hold that Timothy was then the chief; but most, that Timothy was martyred before that time, neither is it expressed in history, who was his successor. And he is not here named, because the Lord had not so much respect to any one, but to the whole body of the ministry. Quest. Who were they that said they were Apostles, Vers. 2. but being tried, were found to be otherwise? Answ. They were the heretics of those times, that under this glorious title of the Apostles of Christ, sought to draw men to their damnable heresies, as Ebion, Cerinthus, etc. For that such were busy in the Church of Ephesus, may be gathered from that which Saint Paul wrote to Timothy, 1 Tim. 1.3. Quest. How is it said, Thou hast lost thy first love, Vers. 4. when as he is commended vers. 3. to have laboured, and not to have fainted? Answ. Some understand these things as spoken of diverse times, Brightman. that there was such patience and pains at the first planting of the Gospel there, which continued all the while that john was amongst them; but now the Ministers had not such love to the flock 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 john in his absence, through his remissness fell to robbing, for which he is by john challenged in an Epistle written to him. Euseb. lib. 3. cap. 23. Now this man was a Bishop, though not there, yet of a near adjoining place: which maketh it probable, that the like remissness was used in Ephesus also. Ambrose. Andrea's. Pareus. Others by love, understand charity in relieving the poor, wherein there was a coldness in the Bishop growing covetous, so that howsoever there were diverse things in him commendable, yet he had this blemish dimming all his other virtues. But I prefer the former, because diligence and care in feeding the flock of Christ with wholesome doctrine, and keeping them from error is commended to Saint Peter, joh. 21.16, 17. as the greatest love unto Christ, and therefore to grow negligent herein, may well be taxed, as a falling from the first love. If works of charity should be meant, there would have been something else in the Epistle to intimate them, whereas all make for love in caring for the flock. For he is bidden do his first works, which what are they but labour and care before mentioned, and the threatening to remove the Candlestick, agreeth most fitly, as a punishment in the right kind, to deprive them of light that were grown to make no better use of it by enlightening with teaching the ignorant. Note, that what any have been God regardeth not, if now they be declined and fall'n 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 seven Deacons, who held a community of women, and that to have to do with diverse women was no sin; as both Ireneus and Theodoret do deliver. Iren. lib. 1. c. 27. Some have thought that Nicolas being so holy a man, could not be the Anthour of so foul a crime; but when as his jealousy over his wife was objected unto him, because she was a fair woman, he to free himself from this suspicion, brought her forth & set her in the midst, offering to departed with her to any other man, which being done by him only in way of apology, was perverted, and amongst many that opinion of community embraced, who were called upon this occasion by his name, as Clemens Alexandrinus showeth. Clem. Alexan. Strom. lib. 3. But this is to be thought rather his favourable conjecture touching Nicolas, than truth; otherwise the Lord would have 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 overcometh in every Epistle, and what is it to overcome? Answ. He that overcometh by the consent of all is he that in his spiritual fight with the world, the flesh and the Devil is not made to languish or decay in any virtuous course, but persevereth and holdeth out unto 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 devout preaching, Prou. 15. sometime Christ himself, and sometime the chief 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 speak others, the thing promised here is Christ with that eternal happiness, which he bringeth with him to all true believers, that hold out unto the end. The promise is the same with that, He that endureth to the end shall be saved, Matth. 24.13. 2 Tim. 4.7. joh. 6.54. and henceforth remaineth the crown of righteousness, which the righteous God will bestow, etc. It is alluded unto the tree of life in Paradise, because as that would have conferred immortality upon Adam if he had eaten of it, so he that eateth of Christ by faith, shall live for evermore; and this is the true meaning of that. Touching the variation of the title of this reward promised in every Epistle. One saith, Gorran. that there are seven vices against which we are to make spiritual war, and to such as overcome every of these the blessedness to come is propounded in a several title suitable. The first vice is gluttony and drunkenness, the victory over which is first propunded, because it is in vain to strive against any other sin, unless this be subdued, which was showed in the combat of our Saviour Christ, his first temptation was in this kind. 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 be refreshed spiritually here and hereafter. The second vice is fear of worldly miseries: to him that overcometh this, not being driven from the faith hereby, it is promised, that he shall not be hurt of the second death. The third is the love of pleasure: to him that overcometh this, the hidden Manna is promised, divine consolation. The fourth is envy, against which is opposed the ruling over nations. The fift is lechery, against which white garments are opposed. The sixth is pride, against which is opposed, I will make him a pillar in the house of God, which is most comely. The seventh is idleness, against which is opposed, I will give him to sit in my Throne. Brightman. Others either observe nothing upon this variety, or else apply all to the several conditions of the Church in several 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 thinks, that the eternal reward of their constancy should not be so variously propounded for nothing: and touching the Churches in several ages, although there be some likelihood in the first being so applied, yet in the rest it faileth. Wherefore I hold, that the observation of the several vices, against which we have to fight, is not impertinent here, although haply in the number and particularising of them there may be overmuch curiosity. But certainly eternal happiness doth countervail all the pleasure and profit of sin, and whatsoever detriment or danger may accrue through piety, shall fully be made amends for thereby: and it doth not a little help to understand this, to propound it diverse ways. If then we be tempted any way, let us resist, considering that thus we shall provide for our own welfare for ever, even in those things wherein we are moved by temptation. THe second Epistle is to the Church of Smyrna in four verses, The second Epistle. Vers. 8. viz. 8, 9, 10, 11. wherein nothing is taxed. Quest. Who was the Angel in this Church, that it hath so rare commendations? Answ. The most probable opinion is, that Policarp the disciple of Saint john was chief minister here. Iren. lib. 3. cap. 3. For both Ireneus and Eusebius agree, that he was by the Apostles constituted Bishop in Smyrna, whereas all of them but john were dead before Domitian's time. And all things in the Epistle agree to him, a most holy man, there being nothing reproved in him, and the exhortation to constancy, intimating his persecution to come, (for he was most cruelly martyred under Antoninus Verus) and the mentioning of the jews: for by their instigation he was murdered. Only it may be doubted, for so much as betwixt Domitian's fourteen years when this was revealed, and Antoninus Verus were threescore & seven years. But this is again resolved by the consideration of Policarps confession of himself, that he had served Christ fourscore and six years, as Eusebius showeth. This Smyrna is put second, because next to Ephesus. Quest. 2. Why is the Lord here entitled, The first and the last, which was dead, but is alive? Answ. It is spoken for the comfort of him that was in danger of death for the Gospel, Gorran. according to the argument of this Epistle: for if life for ever followed Christ's death, what need any member of Christ to fear death? Brightman. Or else because in this Epistle he is said to be rich, & yet affliction and poverty is mentioned; understand by this title Christ's majesty, by which he is first; and his humiliation, whereby he was last; wherein this Angel is comforted against the base esteem of the world, I know thy poverty, but thou art rich. Quest. 3. Who were they that called themselves jews, Vers. 9 and what was their blasphemy? Answ. Some think that such are meant, Glossa ord. as made a profession of Christ, and yet were enemies, than which there could be no enemies more grievous. But others more rightly, Pareus. Brightman. that they were jews indeed, glorying in that name as the only people of God, who stood so earnestly for the old ceremonies, and legal service, that they hated most deadly all Christians: for we read in the Acts of the Apostles of their fury, and seeking to stir up the people in all places against the Christians, and in particular against Policarp, as hath been already touched. Their blasphemies were all the most opprobrious names that they could device against Christians; they called Christ a cozener, Impostorem, suspensum, necromantum. Cruciarios, asinarios, sarmentarios, semassios, Apol. cap. vlt. a crucified man, and a Necromancer: and Christians cruciaries, asinaries, Sarmentaries, and Semassies, as Tertullian showeth. Quest. What is meant by the affliction which it is said they shall have for ten days? Answ. About this number of days there is great difference amongst Expositors. Vers. 10. Most hold, that some short time is hereby meant, Bullinger. Chitreus. Franc. Lamb. Pareus. but a certain number of days put for an uncertain. * 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 understand the time of the reign of the ten persecuting Emperors. a Brightman. Some precisely but ten days. Lastly, some, the ten years of Traian's persecution, who raged all that time like a Devil, till that by Pliny the second writing unto him of the innumerable company of Christians that were put to death, a cessation was obtained. Yet one will have it referred to the ten years of Dioclesian's persecution, Fox. for that lasted just ten years, according to Eusebius. For mine own part, I prefer that exposition of the ten persecuting Emperors, every one's time being his day, and their times are said to be but ten days, that is, but a short time, to comfort the faithful in their sufferings, and because with the Lord many years are but as a day. A long time cannot be meant, because this would have greatly discomforted them, nor an uncertain time: for the comfort of the faithful in their sufferings is that God limiteth the time of their sufferings to the very day, beyond which they shall not pass. For Traian's time, they had their persecutions as sharply repeated over again after it: and for Dioclesian's, it were much that comfort should not be 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 been supported with this comfort, that they should have but ten such brunts, and then be delivered. Touching the different title given to the reward here promised, Vers. 12. He shall not be hurt of the second death, this serveth to arm them against the fear of death bodily, according to the argument of the Epistle, and as hath been 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, under pain of being stricken with his sword, and encouragement to overcome 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 having a sharp two-edged sword? Answ. Because as all agree, he is to deal with rebels against the truth, whom he threateneth to cut off with the sword. One hath a conceit upon the name Pergamus, signifying the division of horns, Gorran. because Heretics have two horns 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 Satan's throne, Vers. 13. which he saith was there, and who was Antipas his faithful Martyr? Answ. I omit to speak any thing of the Angel of this Church, because I find nothing said of him who it should be. Satan's throne, according to most, argueth the height of impiety and sin, and his dwelling, the continued course hereof, and withal 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 Devil and Satan, Chap. 12.9. so that it may hence be gathered, that Pergamus was a royal city: and so it was indeed, for it was the seat of Attalus Philometor a king, & after that of the Roman Proconsul's. Liu. Decad. 4. l. 7. And most notoriously sinful this city was, for it was given to idolatry, according to Arethas, more than any city in Asia. Antipas (as Arethas thinketh) was a Pastor 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 shrink. But God still had a Church there, and why not then in the midst of Popery? If it be objected, if there were any many years ago, it was invisible, 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 days of Elias: but it was not so invisible, but that the Antichrist of Rome could find them out in all ages to put them to martyrdom. 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 only made mention of Balaam, but vers. 15. of the Nicolaitans also, which whether it be a taxation of two vices, or of one diversely expressed, some make question. But it is most likely by the manner of speaking, Parous. that it is only declared by this circumlo cution, wherein the wickedness of the Nicolaitans did consist, which was before passed over in silence. After the manner of Balaam, they were Authors to the Christians of eating things offered to idols, and of fornication; for so the sequel of the History of Balaam doth declare, Num. 22.23, 24. that he advised Balaak to set fair women to call the Hebrews to their idolatrous feasts, and thence to luxury. For this doth so necessarily append upon the other, that Jerome hath rightly said, Venture vino aestuans, citò despumatin libidinem. Vicina sunt venture & genitalia, & pro vicinitate membrorum sequitur confoederatio vitiorum. Vers. 17. The belly boiling with wine, doth soon seethe over into lust: And again, The belly and the genitals are near together, and therefore through the vicinity of members followeth a confederation of vices. Quest. 4. Why is eternal bliss here propounded under the name of hidden Manna and a white stone, two names, or two ways, when as other Epistles propound but one? Answ. Most Expositors observe three ways of setting forth the reward here; the hidden Manna, the white stone, and the name written in it, unknown to any save to him that hath it. But they may well come under two, because this name is comprehended in the second. For the diverse rewards named more than in other Epistles before going, the like course is used also in the three Epistles next following; but I find nothing by Expositors observed hereupon, but only that this is spoken according to the necessity of these Churches, being more oppressed by the wicked adversaries, and so having more temptations, where almost all were enemies. Whereunto if we add, that more is here spoken for the amplifying of the benefit promised, we shall attain 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 Ark, for a monument of what God had done for the Israelites in feeding them miraculously in the wilderness with Manna when other food falled, & it is said to be hidden, because the people might not look into the Ark to see it. Exod. 16.33. Heb. 9.4. To this Manna it is alluded here, because as that was ministered unto the people of Israel in the wilderness, & so they were preserved, when in man's reason they must needs have perished for want of food: so the Christians in Pergamus, Satan's throne being there, were miraculously fed with spiritual comforts, & hereby strengthened to endure, so that the Christian name, which a man would have thought should through the violence of the enemy have utterly perished, still continued in that place. 1 Cor. 10. ●. joh. 6. For Manna setteth forth Christ fed upon by faith, and therefore it is noted of it, that this in the Ark was incorruptible, as Christ being fed upon conferreth incorruption and immortality to the faithful: and as it is said to be hidden, so it is a hidden kind of feeding from the eyes of the profane world, to whom this spiritual 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 unknown ways that God hath to preserve his here, when man may think their case most desperate, and also in regard of the immortality whereunto we are fed and nourished with this mystical food. Touching the white stone, there is much difference. Rupertus. Some understand a most glorious body wherewith they shall be raised at the last day, that overcome, but this were very improper by a stone to set forth a body. Others understand the white stone wherewith the heathen were wont to note the days of their victories being publicly engraven in tables, Sixt. Sen. bibl. Pa rum, lib. 2. that they might be distinguished from other days; for so they that overcome in this spiritual fight shallbe in nobled above others: but neither doth this so well satisfy, because this stone is given to one sensible, & hath a name in it, whereas that was set into a dead table as a mark only. Others understand the white stone given in their Olympic games, but that was not given to the victor, Arethas. but only diverse of them being drawn out by such as were to play there, they two which had two stones with like Characters, were to play together. Pareus. Brightman, etc. Lastly, others understand the white stone given in judgement with the names of such as were set free written in them, whereas they that were condemned had their names set in black stones. Of this custom speaketh Vlpianus in Demosth. contra Timocratem, Scholiastes Aristophanis, and Ovid Metamor. lib. 15. Mos erat antiquis atris, niveisque lapillis, His damnare reos, illis absoluere culpa. According to this custom it is here spoken for the comfort of the faithful, who were hardly censured amongst wicked men, but absolved by the most just 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 justifieth, who shall condemn? The new name written in this stone is by the consent of all, the name of the Son of God, whereas we are of ourselves servants and slaves. No man knoweth this name, but he which hath it. The joy of the absolution and blessing which the faithful shall receive at the last Day is unspeakable, the wicked which are sent into damnation know it not, but only such as enjoy it. And this adoption to be the Son of God is known to him that hath it by the Spirit here, though others cannot know it: so that man's testimony is nothing, the inward testimony of the Spirit in a man's own soul is all in all. The fourth Epistle. THe fourth Epistle is to the Church of Thyatira, in twelve verses, that is, from the 18. to the end of this second Chapter, wherein their works done last are commended above their first, the tolerating of jezabel is taxed, and she with her followers are threatened: but such as did not follow her are exhorted to constancy, rule over Nations and the morning Star being propounded for their reward. Quest. Why is the Lord here set forth by this title, Ver. 18. The Son of God, and which hath his eyes as a flame of fire, and his feet like unto fine brass? Answ. He was before called The Son of man, but here the Son of God, that he might be rightly conceived of as both God and man; and because as God he knoweth all things, and is able both to punish and reward, as is afterwards showed that he will do. He is described by his flaming eyes and brazen feet in special, that they might know that he was able to discern betwixt the seduced by jezabel, 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, enlightening the darkest corners. Quest. 2. What was jezabel, Vers. 20. who said that she was a Prophetess, and seduced the people? Answ. Touching their works more at the last than at the first, I find 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 jezabel some will have to be the wicked women that helped forward the heresy of Montanus in Thyatira, under the colour of prophesying, such as were Prisca, Maximilla and Quintilla, Epiph. haer. 51. as Epiphanius, who telleth that ann. 125. the Cataphryges entered & took this City, which was before prophesied of in this place, for so much as these jezabel-like women were the furtherers of that Heresy, and so all were infected till anno 237. which was 172 years after, when by the mercy of God a Church was again settled there and flourished. But this exposition agreeth not, because it was thus afterwards, not now; and then also all were infected, whereas now some only were drawn away. Andrea's. Others therefore understand the heresy of the Nicolaitans set forth by another name, for they did both practice whoredom and eat things sacrificed to Idols: and this seemeth to me the most probable, that there was some woman of note, who under the colour of prophesying seduced people to this error, and is called jezabel, Brightman. because in craft so like unto her to effect her own 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 usual thing for Heretics to seek to further their heresies by some subtle woman: so Simon Magus used his Helena, Carpocrates Marcellina, Apelles Philumena, etc. And this variety in speaking of Balaam before, and of jezabel now, tendeth to the greater disgrace of this heresy, making it the more odious for having such supporters. That conjecture that the Synagove of the jews is meant here, Alcazar. is but vain 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 sickness, wherewith she should languish and pine away. Brightman. It is spoken according to the metaphor of a whore here taken up, Pareus. whom loathsome diseases do oftentimes seize upon, and make her more miserable than if she were presently slain. Those that commit adultery with her are the chief upholders of that Heresy, consenting together with her in subtle inventions to the same purpose. Her children were the seduced by them, thus labouring together to propagate their filthy heresy, though some understand 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 less punishment which is threatened to jezabel and her lovers, than to her children, but rather a greater, because they should have a longer lingering, 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 fear. 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 plain, because jezabel is said to be masked under the Visor of a Prophetess, so that men could not discover her; but when the Lord should thus make her a spectacle of his judgements, it should appear that all her fair pretext was but dissimulation, and that she had a vile heart coloured over with sanctity. They then which are the Church of God ought to make this use of God's judgements upon the adversaries of the truth, to take notice and to be confirmed hereby, that God abhors the wickedness lying hid in their hearts, with how good words soever they colour over their heresy, & whatsoever extraordinary thing they do for confirmation thereof. And generally when any are thus discovered, we are to take notice of God's omniscience, from which no wickedness, though most secretly acted, can be hidden, no nor the inwardest evil thoughts of the heart. Quest. 5. Why is it promised to this Church peculiarly to reign over nations, and to have the morning star, 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 find nothing amongst Expositors: but it is plainly according to the argument of the Epistle wherein mention is made of jezabel, who was sometime a Queen and reigned over the people of God, exercising much tyranny against them. Wherefore, as it was needful, 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 fear. Again, for the morning star, 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 weak of understanding, in that they could not see into such a profound point of the liberty of Idolathites, etc. For though they were in this regard for a time contemned, as void of that light which was in others of jezabels' Sect, yet they should have a fare brighter light bestowed upon them, namely the morning Star, as a token of the true light wherein they then were, when as the other indeed had no more light than could come from Satan's dark dungeon. So that if there be any thing to discourage those that be in the right, either of violence or derision, the comfort to come will hearten and encourage against them all, because if they be reigned over now by persecutors, they shall reign then over them; if they be insulted over and disparaged, they shall be honoured by being declared of a fare more excellent condition than their adversaries. For the meaning of these things, it is not unusual to set forth our reigning in Heaven, by saying, They shall sit upon twelve Thrones and judge the twelve Tribes of Israel: and the Saints shall judge the world, from which here is no great variation, shall have power over nations, which is further amplified by saying, and shall rule them with a rod of iron, and break them in pieces like a Potter's vessel; a speech taken out of the second Psalm, to show that they shall partake of the same honour of reigning with Christ, whose reign is there described, according to Bullenger, and Pareus, etc. So that the word nations setteth forth wicked enemies of the truth, as of old the Gentiles or Nations always were. But even as Christ overcame & ruleth over all, so shall the faithful reign with Christ, and as a Potter's vessel is not able to stand against a bar of iron, no more shall they be able ever again to stand against God's people, but shall irreparably be crushed in pieces through the weight of Christ's anger, as an earthen vessel being broken can never be made whole again, all which is a great glory unto Christ, and because the godly shall coumunicate with him in all his glory, all this is ascribed unto them also. Thus Jerome and Gregory understand this passage, Psal. 2. But others of the conversion of the Gentiles, as Chrysostome, Augustine, Theodoretus, Beda, Euthym. and so they expound the rod of iron to be a Sceptre of equity, but this can by no means stand. Some also understand this place of rule and dominion here over enemies of the truth, as Beda and Primasius, but seeing the victory is not till the end, and this reward is not given till the victory be obtained, it is plain that the reward to come in Heaven must needs be meant. Touching the morning Star, Primasius. some understand hereby the resurrection of the body, because the night of this world shall then have an end, and the Day of glory shall begin to appear. Richard. de Sancto victore. Some the glorification of the soul, because as the morning Star goeth before the Sun, so the soul shall be glorified before the whole man. Some the light of understanding in spiritual things, joachim. 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 Star, Beda. Rupertus. Dan. 12.1. And lastly, some understand Christ so styled, cap. 22.16. I am the root and the stooke of David, the bright morning Star, he doth therefore promise to give them himself 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. even as the morning Star the rising of the Sun, as Gregory speaketh: or else he will give himself by communicating his glory to them. Of all these I prefer that which is for light of understanding, Pareus. as I have partly touched already, it agreeing most fitly with the precedents for so much as they had not known the depth of Satan, and jezzabel had contended with them about the sense of the Scriptures, their knowledge should be more clarified and they should attain unto perfect light, when as Saint Peter saith, The Daystar should arise in their hearts, that is, they should not need the help of means any more, but should have a light in themselves, in lightning them to see and know as they were seen and known: For the communication of Christ's 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 soul, it is not likely that he would comfort them with part of their happiness 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 deadness is reproved and threatened, they are stirred up to awake and be watchful, some few are commended and comforted with the promise of white garments, and that the Lord will confess them before God and his Angels. Quest. 1. What is meant in that Christ is said to have the seven Spirits of God, and the seven Stars, Vers. 1. and what particular reason of mentioning these things here? Answ. The seven Spirits are they that were spoken of Chap. 1.4. which stand before the Throne of God, and the seven Stars the Ministers of the Churches, as is also plain, Chap. 1.20. yet some by these Spirits understand the Angels whom Christ hath at his command: Pareus. but so he should assume a title to himself not mentioned before, seeing the seven Spirits there are the Holy Ghost, as hath been already showed. For the reason of remembering these particularly to this Church, it is rendered diversely. Some say, that the Lord would hereby intimate his wisdom to discern their wickedness covered under the cloak of hypocrisy, because he had seven Spirits and his power to punish it, Richard. de Sancto victore. for he had the Stars in his power, Bullenger. much more men that offended. Others say, that this is spoken to intimate that he giveth all spiritual life, that they being yet dead might be put in mind to seek unto him therefore, & that he defendeth his faithful Ministers, so as that they shall not need to fear the anger of man, that if they did revive 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 themselves, for hypocrites are readiest to think that they are full of life when indeed they are dead; and glory much in their life of understanding and in being counted excellent, when indeed they want both: therefore the Lord assumeth all life to himself, for he had the seven Spirits; and all light and glory, for he had the seven Stars. Viegas. Lastly, others say that it is spoken to show that the Stars and the Spirits are joined together, so that he which will have the glory of Stars, must first have the Spirit, that is, true sanctity. Of all these I prefer that of Bullenger as most genuine, because it is adidem, whereas the rest go 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 only of such as have life and light, he holdeth the Spirits and Stars; if therefore thou wilt have the comfort of his protection, seek for the Spirit of life at his hands who only is able to bestow it. Quest. How is the Angel of this Church said to be dead, Vers. 2. and yet but bidden to awake, as being only asleep, and to strengthen what was about to die? Answ. Deadness here, by the consent of all, is deadness in sin: he had a name to be alive, in that a great show of piety was made, but was dead indeed, because void of truth and substance there was nothing but hypocrisy. And because in Hypocrites there is no true love of Christ urging to solicitude about the sanctity of others, negligence and remissness doth usually accompany hypocrisy, and so it seemeth to have done in the Angel of this Church, he laboured of two vices, hypocrisy, 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 alive, 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 have not defiled their garments; and by promising, they shall walk with me in whites, and because they are worthy, whether is not here a ground for man's merits? Answ. I omit here to speak of these words, I have not found thy works full before God, vers. 2. For no man is so simple to think that this is spoken against imperfections and weaknesses, but against hypocrisy, for those works are not full before God, which are not done in sincerity. Touching the question propounded. By garments, Pareus. some understand their souls and bodies, which are sometimes also set forth by another metaphor of vessels, as 1 Thes. 4.4. Their souls were not defiled by erroneous opinions, nor their bodies by fornication after the Nicolaitan manner. Gorran. Some understand only their bodies, the garments of their souls, or their virtues and virtuous actions, which are not polluted, when vice is not mixed with them. Lastly, some understand Christ jesus and the Christian profession, Bullinger. for of Christ it is often spoken as of a garment, put ye on the Lord jesus: and if we consider the first use of garments, Rom. 13. Eph. 4. Col. 3. that it was to cover our nakedness, whereof we are ashamed; this metaphor doth most fitly agree unto Christ the only cover of all our sins and blemishes. In this sense, they defile not their garments which fly wickedness, the stain and shame of a Christian profession; and this I subscribe unto, as the true sense. For though the body be sometime compared to a garment, yet the soul is never: and if the body only should be meant, here should be a justification of single external purity without the internal. Touching the whites here promised, Gorran. some understand it partly of a pure and good conscience here, and of the glory to come hereafter. Bullinger. Pareus. But for so much as the whiteness of a good conscience is already enjoyed, and it is here spoken of whites yet to be given, I subscribe rather to them that understand the glory to come, which is compared to the purest white, when some glimpse hereof were in Christ's garments at the time of his transfiguration. Matth. 7. In that he saith, they shall walk with me in whites, note their familiarity with this great and glorious Lord to which they shall be received. Quest. But how are they said to be worthy? Answ. Bullinger. To set forth their excellency above others for those graces which did shine in them, not for any merit which they had: For when any speech is used, wherein man's merit may come in question, the best are said to be unprofitable servants. He speaketh therefore as a Captain giving reward unto his soldier, and saying, Thou art worthy; which is spoken to encourage him, not to set him on to plead his merit, and to require it therefore. wouldst thou then be made partaker of this grace? keep thy garments from defilement, fly whatsoever might disparage thy Christian profession in word or deed. Quest. 4. Vers. 5. What is meant by the clothing with white garments again iterated to such as overcome, and by the book of life, out of which he promiseth not to blot their names; and that he addeth, I will confess his name before my Father and before his Angels? Answ. About this there is little difference, but Pareus doth most fully resolve all these doubts. Here are three things promised: First, to be clothed with white raiment, which is again iterated for the encouragement of all others, besides those few of Sardis before commended: and that this glory might be the more highly esteemed, he showeth, Secondly, that it shall be eternal, I will not blot his name out of the book of life, that is, he shall live thus glorified for ever: and to set it yet forth the more he addeth, Lastly, and I will confess his name, etc. that is, this glory and bright shining shall be accompanied with the praise of the judge, declaring every man's virtues and graces by name; which is no small accession of honour, 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 virtue in some of Sardis commended, but further amplified for the excellency thereof. Touching the book of life, The Book of life. and blotting out of it, read at large in my second part, Text. 20. Rom. 9.3. The sixth Epistle. THe sixth Epistle is to the Church of Philadelphia in seven verses, viz. 7, 8, 9, 10, 11, 12, 13, being altogether commendatory and consolatory against the pretended jews: the reward promised, is to be a pillar in the Temple of God, and to have the Name of God, of the City of God, and of Christ jesus written upon him. Quest. 1. What is meant by this description of Christ, Vers. 7. He which is holy, he which is true, he which hath the key of David, he which openeth, etc. 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 revealed; his pure white head set forth his holiness and purity, vers. 14. He is said to be a faithful witness, and therefore he which is true, vers. 5. and to have the key of hell and of death, which differeth not much from this of having the keys of David, vers. 18. There is no difficulty in the two first epithets, but in that he is said to have the key of David, etc. some understand the key of knowledge, which is ascribed unto David, as a singular Prophet, Ric. de Sancto victore, Rup●rtus, etc. who had the knowledge of all points of divine learning, as appeareth in the Psalms; wherefore it is called David's key, for the Prophet's key, he being named for them all. This howsoever it may seem to have some ground, because our Lord speaketh elsewhere of the key of knowledge: Matth. 23. yet because it is called David's key, to whom singularly so much knowledge is no where ascribed, but rather to Solomon, and because the words following of opening and shutting do not agree to knowledge, it cannot be received as the true sense. Beda. Bullenger. Pareus. Brightman. Others therefore by the key of David understand, the power of a King, such as David was; and to set forth the same Kingly office in Christ, he is often called by the name of David, the words seem to be borrowed from Es. 22.22. which place maketh it plain for power and authority, subiecting all things. For thus the Lord jesus ruleth over all, receiving into grace, and so to glory whom he pleaseth, neither can all the Devils in hell hinder him, and shutting out whom he will, and to such none can give entrance. And as he hath the keys, so he giveth them to his ministers, not to have his power, but to become his instruments to declare who are admitted, and who are shut out of the kingdom of heaven, and to receive by baptism into the Church all the faithful, and to shut out by excommunication the obstinate sinners, when he saith, To you I give the keys of the kingdom of heaven, etc. wouldst thou then not have the kingdom of heaven shut against thee, but opened unto thee? seek it of Christ, who only openeth and shutteth, and thou shalt not need to regard the Pope, who taketh upon him to be the keeper of this key: for if he or any minister of God shut out such as to whom Christ openeth, or contrariwise, he shall be judged as a usurper, but the godly are no whit the more shut out hereby. There are other expositions of this key, some understanding it of Christ himself, who as he is sometimes said to be the door, so here the key: some of Christ's Cross, and some of repentance: but for so much as I do 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 door being therein mentioned) make the reason hereof so plain, that I shall not need to speak further of it. He putteth them hereby in mind, that that beginning of publishing the Gospel, and opening the secrets thereof amongst them was by his power, neither should any ever be able to put it down again. That when they should consider their own small strength, and the power of their adversaries persecuting the Gospel, they might not despair of the proceed 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 reproof, but altogether commendations, and what Church at this day may most fitly be compared unto it? Answ. To the first, Bullinger answereth well, that a right and sound faith doth cover over 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 jesus. The word Philadelphia signifieth brotherly love, the situation of this town was near the sea in the country of the Lydians, and much subject to earthquakes, but the Christians there were steadfast in the true faith. Touching other Churches in these latter days hereby set forth, one constantly holdeth, Brightman. that by this Church is figured out the most reformed Churches of France, Scotland, Belgia, Helvetia, Geneva, etc. which have but a little strength, and are full of brotherly love. But on the contrary side, Viegas. another giveth vas an him of the society of the jesuites figured out here, and allegeth to this purpose, a prophecy of joachim Abbas, who lived about ann. 1200. who saith, joachim Abbac de Philadelphia. The Church must conceive a certain new spiritual understanding, or else an offspring spiritual above others, that is, the very order which jesus doth design, which order indeed amiable and famous above others that went before it, shall be initiated in the sixth time, etc. For the first; I have already showed my reasons why I do not embrace it, where I spoke generally of these seven Churches: for the second, it is a wonder that the jesuites so generally justly hated of all the world, should dote so much in the conceit of their own 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 means which they use to propagate it, are fare differing from the manners of a Philadelphia, that being all love, they all cruelty and bloodshed, and the greatest incendiaries of kingdoms, that ever were. As for the authority produced, these words might as well be uttered by the spirit of error to make such an abominable order the more venerable, as that gross error about the Trinity was maintained by him in his book against Peter Lombard, wherein he denied that the essence of the Trinity is one, and was therefore condemned by their own Lateran Council. There is a third opinion followed by most, that neither this, nor any other of these Churches are typical, but only in them all others of like quality are instructed, admonished and encouraged, and so in Philadelphia I think most properly the reformed Churches of all countries are spoken unto: for here a door to utter 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 diverse years it was but little, when the Albingenses, and Waldenses, and Wicklife in England, and john hus and jerom of Prague in Bohemia, and afterwards Luther in Germany, had this door opened unto them. This time was so long, being about four hundred years, that things being weighed with humane reason, it might well be expected when it should have been shut again and never more be opened, and therefore needful 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 Germane Churches following Luther, Philadelphia the Genevan, etc. following Zwinglius, Laodicea the English being more Pontifical, this separation I say of those, who do all constantly stand against the corruptions of Popery, is uncharitable and improbable. If we should go about to parallel Churches of after times with these seven, the Church of Rome doth rather seem to be a fit parallel to Sardis, and some juke-warme state yet for to come to Laodicea, when Popery being put down, the fire of fervency in standing for the truth shall go out for want of stirring by contentions: for whatsoever the indifferency of some particular persons amongst us is, yet our State (thankes be to God) is fervent for the maintenance of the truth, and against Popery, as our Parliament laws do declare. As for the other four Churches, I mislike not in some respects to parallel the Primitive Church with Ephesus & Smyrna with that in the Arrians times, according to Forbs, and Brightman. But for Pergamus and Thyatira, they seem to set forth none other but the Church of Rome considered with her Prophets, and Prophetesses, the head of them being Pope's Negromancers with their lying signs; and among them, that infamous woman for whoredom, joane by name, which called herself john, and is known to have sitten in that Chair. For I cannot see how any can be more fitly compared to Balaam in Pergamus, and to jezabel in Thyatira, than these. Quest. 3. Who are they which call themselves jews but are not, Vers. 9 that shall be brought down to worship before Philadelphias' feet? Answ. For answer to this, see Chap. 2. vers. 9 Only we may add thus much further here, that for so much as the reformed Protestant Churchesd are figured out by Philadelphia, the Papists which are the greatest enemeiss unto them, may truly be said to be figured out by these jews. For as they gloried in the name of jews, and in the antiquity of their legal service and worship, and sought to bring Christians into contempt for the novelty of their religion, branding them with most ignominious names; so the Papists glory in the name of Catholics, and bear themselves upon the antiquity of their religion, disgracing what they can, both by railing speeches, and by the imputation of novelty, the true reformed religion. And as the jews were the most infested enemies of Christ of all others, so the Papists of the truth, & consequently of Christ, thus approving their Pope to be that Antichrist, and their Church that Babel which shall be brought down in Gods good time before the now despised Protestants, as the jews before Philadelphia. That Babel which is afterwards showed to be fallen, is Rome, and Popish Rome (God willing) shall be proved in the proper place by invincible reasons, Chap. 17. and 18. Quest. 4. What is meant by the hour of temptation which shall come upon all the world, and in what sense is it promised, Vers. 10. that Philadelphia shall be delivered here-from? Answ. It is agreed by all, that this hour of temptation, was the time of persecution by the heathen Emperors, from which no country was free. But by some more restrainedly, Brightman. the persecution of Traian; I hold it to be spoken generally of all the time of persecution, against every part of which they had need of comfort and support. Bullinger. One saith, that it may be understood either of the danger by heretics through their corrupt doctrine, or by persecutors. I prefer still the first of persecution, but there can be no error in this. All the time of persecution is called but an hour, to show the shortness of it, being compared to the time of joy afterwards in heaven. And it is called temptation or trial, to show that they needed not to fear it, as a means to destroy them, for they should only be tried, and so bettered, as gold that is tried in a furnace and then taken out again. It is said to come upon all the world, because in all countries, none that profess the Christian religion escaping: for all that will live godly, must suffer persecution. Touching this Church in particular, it is not to be thought that it should be altogether exempt, but supported with patience to endure; so that their faith should not be hereby shaken, or any grace impaired, as must needs be through the terribleness of persecution, if the Lord did not deliver therefrom. And all these comforts belong to every one that cleaveth to God's word, resolving to endure any thing, rather than to be beaten from it: his sufferings shall be but an hour, to his trial and bettering, and his soul shall be safe from all evil that might accrue unto it thereby. Quest. 5. Vers. 11. What is meant by saying, that no man may take thy crown? Can any that are elected to the crown of heavenly glory miscarry and lose it? Answ. Some understanding these words of the glory to come, infer the uncertainty of salvation, because even the Angel of this Church so highly commended is yet spoken to as in a possibilty of losing his Crown, as Thomas Aquinas and other popish Writers. Pareus. Others that maintain a certainty of salvation trouble themselves much about the resolving of this doubt, how there can be any certainty of any man's salvation if he may lose his Crown, and another not appointed to it may get it? But they resolve it, by saying that this is spoken for excitation only, and because by such admonitions the Lord worketh perseverance in the Elect. Others by this Crown understand nothing but the glory and praise of well-doing, Bullinger. Brightman. which would be lost and fall to another, if either he should grow remiss or be corrupted by heresy after that he had carried himself thus worthily: and to this I subscribe. For he that weareth a royal Diadem hath not more glory amongst men than the virtuous Christian before God; true piety is a Crown upon 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 he shall not go out any more, and I will write upon him the name of my God, etc. and why is the reward thus set forth to this Church? Answ. Some think that it is alluded to the custom of the Romans, Bullinger. Pareus. who were wont to set up Pillars to the honour of famous Conquerors, inscribing their names and noble acts. But it is to be noted, that he doth not say I will set him up a Pillar, but I will make him a Pillar, and therefore the very same Authors after that allusion mentioned, prefer another exposition, taking this to be an allusion to the Pillars set up in the Temple by Solomon, 1 King. 7.15. For as they were an ornament to the Temple, so the great lustre and glory which these should have in Heaven is hereby set forth. Some apply this to the present state of the faithful 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. james and john are said to have been Pillars, 1 Tim. 3 15. and the Church itself is called The ground and Pillar of truth. And as those Pillars, so they are firm by faith, Richard. de Sancto Victore. straight by equity, erected by intention, and lofty by contemplation. But seeing the rewards promised in this life went before, being plainly distinguished from the reward here set forth which is to come, I consent with those that understand by the Temple of God, Heaven; and by the Pillar, eminency of glory there. Brightman. And because those Pillars of the Temple were carried away by Nabuchadnezzar, that this estate might appear to be more firmly and unmoveably settled, it is added, He shall not go out any more. For the names which he saith he will write upon him, The seventh Epistle to Laodicea. Chap. 3.14. herein the allusion is still continued: for Solomon wrote upon those Pillars certain names, upon the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall establish, and upon the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it is strength: so for the greater glory of this Pillar God's Name shall be inscribed, because he is the child of God; new jerusalems' name, because he is a Citizen thereof; and Christ's new name, that is, jesus Christ risen from the dead and set at the right hand of God, because he is of the number of his redeemed ones. For the other question, why to this Church the reward is thus propounded, I find nothing amongst Expositors, but the reason I take it is plain, because they were a long time of little strength, and much wronged and disgraced: but they should be strengthened as a brazen Pillar, and honoured with the highest titles conferred by the judge of the whole world. Let this then comfort every one's heart that mourneth in Zion for the tyranny, oppressions, and opprobries of persecutors, they shall be set as Pillars, etc. And to the Angel of the Church of Laodicea writ, These things saith the AMEN, Chap 3. Ver. 14 that witness, that faithful one and true, the beginning of the creature of God. This Epistle doth consist altogether of reprehension and admonition for lukewarmness, having nothing of commendation in it, as the Epistle before going was altogether commendatory, and in no part reprehensory. This Laodicea was the chief City of Caria, according to Strabo and Pliny, built by Antiochus Theas, and named from Laodice, the name of his Queen, signifying the Prince of people, giving Laws unto 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 he is called The faithful witness, and vers. 18. Amen, and generally in all passages, the beginning and the end. How he 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 whatsoever he saith is true and certain, for which cause that witness and that faithful one is added. The Arrian layeth hold upon this, that he is called the beginning of the creature, to prove Christ to be but a mere man: but the words do not imply this, for he is the beginning and the end, that is, eternal, 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 than doth not argue a creature, though Bullinger understandeth 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 understood of principality, but for so much as often before it is so used 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 himself that it might be warned to repent, seeing all the taxations here are true, and whatsoever she pretended of being rich, etc. yet she was certainly poor and naked, and if she would bethink herself to be better furnished, she might well come to him for gold and clothing or any thing, because he was the beginning of the creature, all things have their being from him, and therefore of him store of all spiritual furniture is to be had. My Authors adapt it unto power, because of Christ's power to spew them out. Brightman. Brightman refers it to the accomplishment of God's blessings promised to godliness in outward things, for which he saith, that he is faithful. We learn from hence to submit when we are taxed from the Lord, and acknowledge our vileness indeed, and to seek from him a supply of all spiritual necessaries, who is the beginning of the divine 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 lukewarm? Answ. Some by cold understand such as being sinners, have a sense of sorrow for their sins; by hot, such as have joy in God's salvation; by lukewarm, Greg. lib. 34. Mor. c. 2. such as are well enough pleased in their sinful estate, as not being so great sinners, but bearing themselves upon their outward works. Others by cold, understand such as are altogether unconuerted, Tho. Aquin. Qu. 3. de malo. Ambros●ser. 118. Richard. de Sancto victore, etc. and so enemies to the truth; by hot, such as are zealous for the truth; by lukewarm, such as by outward profession are for the truth, but in their lives and doings as sinful as the cold, and hereunto all our new Writers agree. And this is the most probable, for there is more possibility of the conversion of a jew or Pagan, than of him, who having received 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. etc. God doth not therefore wish that men were cold, as taking any pleasure in it, but comparatively, that such Christians as have no zeal to follow and live according to the religion by them professed, might learn to acknowledge their dangerous estate, they are worse than Infidels, than enemies of the truth that were never enlightened. Quest. 3. Vers. 13. I counsel thee to buy of me gold tried in the fire etc. 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 four things complained of, he adviseth but against three; there was Poverty, Nakedness, Blindness and Misery; here Gold, Garments, and Eye-salue? Answ. Some by God understand Charity, by white Garments good works, Beda. Richard. de Sancto Victore. Rupertus. Bullinger. Pareus. by Eye-salue spiritual ill umination; and because the want of these three make a man's case miserable, therefore these only are mentioned, as which being obtained his misery ceaseth. Others by Gold understand the Word of God received by faith, because it is compared unto Gold tried seven times in the fire, Psal. 12. and by white Garments the righteousness of Christ put on by faith. Primas. Gregor. l. 4. Moral. c. 34. Others by Gold understand wisdom, and by fire charity, so that gold tried in the fire or fired, is wisdom joined with charity. For mine own part, I am not satisfied with any of these expositions, unless by charity we understand the substance of grace, diffused so in the heart, as that it is truly addicted to all holy obedience, and by good works and unblamable life, like to that of Zachary and Elizabeth: and as for the Eye-salue, all are agreed that it is spiritual illumination, whereby a man seethe the excellency of these things, and the vanity of temporal, being therefore taken up 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 zeal and care of a conversation suitable, it is said to be poor, naked, and blind, poor through the want of soundness of Religion within, naked and so deformed through heathen-like conditions and worldly manners, blind through an over-esteeming of the vain and transient things of this world, and a slighting of heavenly things. Wherefore if soundness of Religion within be gotten, and an unblameable carriage without, and spiritual light of understanding, there will be a full deliverance from all this misery. And soundness 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 oil in the Lamp, Mat. 25. 1 Cor. 13. and the charity, without which all is vain, and therefore some are said to be vessels of gold, 2 Tim. 2.20. As for white garments, it hath been already showed upon vers. 5. that they do rightly set forth an in-offensive life, seeing the scandalous are black spots and blots. For the Word of God and Christ's righteousness applied by faith, I cannot see how they can so fitly be brought in here, seeing this Church is not charged to have left the Word and expecting to be justified by faith, as no Hypocrites do, but only faulted in remissness. Buying here is nothing but getting by prayer and spiritual endeavours, not for any price given by us, as is expressed by the Prophet saying, Esay. 55.1. Come buy wine and milk without money, as all Expositors consent. Wouldst thou not therefore be miserable? get soundness at the heart, and rest not in holy shows with Hypocrites, get white clothing of a spotless conversation, and to be lifted up in thy heart to things above, that thou mayst be drawn after them, and grow into a contempt of the base things that are here below. That which is added, I chasten those whom I love, is spoken as a reason of the sharp reprehension before-going, that they might not despair, but be drawn to embrace his counsel, how bitter soever he might seem to be against them, because it is spoken in love. 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 door and knock, Vers. 20. if any man hear my voice and open the doere, I will come in and sup with him, etc. What is this standing at the door and knocking? is it in man's power to open, and what is meant by this Supper? Answ. Christ is said to knock partly by preaching the Law and threatening, Pareus. partly by preaching the Gospel and comforting, partly by afflictions, and partly by inspiring good motions and enlightening the understanding. He standeth at the door, to show his perseverant going on in thus knocking at the door 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 unto the Lord, Act. 16.14. He opened the heart of Lydia, and the whole work and every part of our conversion is from the Lord, Ezech. 36.26. joh. 6.44. 2 Cor. 3.5, etc. But man is thus spoken unto, Aug. de cor. & great. c. 3. O homo in praeceptione cognosce, quid debes habere: in correptione cognosce, te tuo vitto non habere: in oratione cognosce unde accipias quod vis habere. and Ezech. 18. Turn ye, make you a new heart and a new spirit, that he might know what he ought to do, he is reproved for not doing so, that he might know it to be through his own default, and directed to pray to God that he may be able to do so, that he might know from whence he hath the power to do so, as Augustine hath excellently set it forth. Viegas a jesuite, upon this place acknowledgeth, that man hath no power to open-without God's grace preventing, intimated in that he saith, I stand at the door and knock, by his knocking then we are awakened to open. The Lord cometh first with his grace unto the will enabling it, than the will coworking with grace openeth in some, in others not, who being thus enabled 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 great. & lib. arbit. cap. 11. and the Council of Trent, Sesse. 6. Can. 5. cap. 4. But the truth is, whosoever is excited by Gods knocking, doth open unto him, he being made willing by virtue of the same knock, whose will before was dead to every good motion. For in the work of grace a man is not moved as a block or a stone, but as a living thing that goeth upon the own legs, so he by his will openeth to the Lord when he hath once put life into it. And this vivifying of the will stirreth it so effectually to open as that it cannot but open, seeing as motion always followeth life, so opening followeth the life of the free will. Doth not a man then open? he is undoubtedly dead still: is he quickened? then he doth undoubtedly open. So that they seem plainly to me to speak contradictions, that say God by his knock 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 keep the door shut still, which argueth death in the will. For no man is so much his own enemy, as not to fly from a deadly danger, having sense to perceive it, and legs to carry him away, and a passage open, the instinct of nature conservative of itself putteth him on that he cannot but fly: in like manner, when grace cometh, 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 prevail 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 doors are knocked at, it followeth no more, than (as if a man should come to a prison full of malefactors lying in great misery, expecting every day to be cut off, and say, I have obtained liberty for you all to departed if any man will departed) it would follow that some would not departed and escape from this misery. As for that saying, Mat. 23. How oft would I have gathered you together, and ye would not? it doth imply no more, but that they had means to be gathered together, but through their own corruption they prevailed not amongst them. Moreover, by these complaints and instigations to turn, the Lord is wont to work a turning in such as shall be saved. Lastly, the Lord promiseth, If any man open, that he will come in and sup with him, etc. This opening is by believing, he cometh in by making him his habitation: for the believer is God's 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 cord quàm in domo, quia cor nostrum interius est nobis, quàm domus nostra. Pareus. Bullinger, etc. It is more to have Christ in our heart than in our house, because our heart is more inward to us than our house. He suppeth with us when he is delighted with those good things that are wrought in us, for these are meat and drink unto him, seeing he taketh pleasure in them as men do in their meat and drink, and we sup with him by being made partakers of those joys and spiritual comforts that are in believing; and finally sit down at his Table in the Kingdom of Heaven. Or else by this phrase nothing else is meant, but the near familiarity to which the faithful are admitted with Christ, even as loving friends that use to sup one with another. And the word Supper is rather used than dinner, because then is most time commonly for friends to tarry by it and recreate themselves in the society of one another. Quest. 5. He that overcometh, Vers. 21. I will give to him to sit with me in my Throne, as I have overcome, etc. What is meant by this Throne of Christ, and why is this promised to such as overcome in this Church? Answ. This Throne, as all agree, is a participation of Christ's kingly glory which they shall have, even 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 give: Mat. 20. for that was spoken in respect of his justice, by which he could not for favour or affection give the chief places to them, but as any were most excellent, as I have upon that place shown out of Chrysostome. Bullinger. One ascribeth that to his humanity, this to his divinity. And this is mentioned specially, according to his own example to this lukewarm Church, that they might not think by their cool going on to come to eternal felicity with Christ, for he himself attained not unto it, but by labour and striving with all earnestness, in that he is said first to have overcome, which argueth thus much. CHAP. FOUR IN this and the fifth Chapter, the Lord being about to reveal things to come unto john to the end of the world, taketh him up into Heaven in the Spirit, because from hence only can the knowledge of these things be attained; upon earth it is known what is past and present, but not what is to come, no not by Astrologians, or Sooth sayers, or idols, wherein Devils spoke. 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 majesty the God of heaven reigneth, and the Lamb of God the Lord jesus Christ. Quest. 1. Who was it that sat upon the throne, Vers. 3. and why is he like unto a jasper and Sardin stone, and what meaneth the rainbow about the throne like to an Emerald? Answ. It is agreed by all, that he which sat upon the throne was God the King of all, but for the likeness here mentioned there is great difference. Some considering the colour of the jasper to be green, of the Sardin to be red, joachim. Forbs. Brightman. and of the Emerald to be a pleasant bright green, will have the holy Trinity here set forth; the Father, in whom all have their being and growth, by the jasper; the Son, who was all red by that bloody death which he suffered for our sins, by the Sardin; the Spirit, who is the comforter, by the Emerald. This doth not so well agree, because so the Spirit should not be one with the Father and the Son, as the rainbow round about the throne and he that sitteth in the throne are notall one. Others will have the two natures of Christ set forth here, the divine by the jasper, and the humane by the Sardin, Ambros. Am●ber. Pareus. and the grace and mercy of God towards man in him by the rainbow, which was first appointed for a sign hereof: but against this, maketh that which followeth of the Lamb, Cham 5. for if he were in the same vision sitting upon a throne in this similitude, he could not be at the same time in the similitude of a Lamb also. Others will have the Father and Son 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 terror, and the Spirit the comforter, we cannot understand it thus. Others will have the deluge of water set forth by the jasper, and the fire of the last judgement by the Sardin, Tyconius. Beda. Primasius. Rupertus. and the interim of peace and grace between these times by the Rainbow: but how the green jasper should set forth water I cannot see, nor why the Lord should carry a similitude whereby these things may be expressed, seeing in heaven he appeareth as he is in himself most, and not so much as he is in his works and judgements. Lastly, not to reckon up all the expositions, but these which may seem most probable; Pareus followeth this▪ though he defendeth that of the Son of God also. some understand by these precious stones, the excellency of God, both in respect of his glory and that singular virtue that is in him, which nothing can more fitly express than precious stones, for colour and appearance admirable, & no less admirable in virtue and operation. Viegas. And more particularly they may well set forth his mercy, by which all things live, and are in their vigour green and flourishing; and his justice, through which he becometh fiery red in his anger against sin. Confer. Ezech. 1.27.28. The life of all vegetable things is declared by green, and life of sensitive things by red, arising from blood; it may be that God is here showed to be the Author of all life. Vers. 4. Tyconius. Beda. Primasius. Bullinger. The rainbow like an Emerald is the reflection of these colours, further declaring the brightness of his glory, and is a settled sign of peace to all the inhabitants of heaven, who shall never be 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 be always 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 four & twenty thrones, and four and twenty Elders, etc. Who were these Elders sitting upon thrones round about? Answ. Some understand the twelve Patriarches and Apostles, as Fox and Pareus relate; some the whole Church represented by them, seeing the Church under the old Testament sprang from the Patriarches, and the Church under the new from the Apostles, and the Church now is twice as great, as of old when it was in twelve Tribes, and therefore this number is well doubled: Fox. some understand nothing but a show of the dependency and subjection of all principalities upon and unto God, because they cast down their crowns which they have of gold: some the four & twenty books of canonical Scriptures in the old Testament. Grasserus. Lastly, some understand the most excellent of those which have been set up in the Church of God, Richard. de Sancto Victore. Rupertus. Pannonins. joacbimus. both under the old and new Testament, who sit now as Senators about the great Emperor in heaven; not that there are no more but just thus many, but because a counsel amongst the jews did anciently consist of four and twenty: this certain number is put for an uncertain, as the Priests appointed also to serve in the Temple by course in the days of David, were four and twenty. And this is most probable, because to the twelve Apostles are promised twelve thrones, and so likewise without doubt all Apostolical persons shall be likewise most highly advanced in the kingdom of glory, being placed as Counsellors of State nearest 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 near unto God as the twelve Patriarches. Secondly, it were improper here to understand the whole company of the Church triumphant, who are spoken of more particularly, Chap. 5. v. 13. Thirdly, it doth not agree by Senators appearing in heaven to set forth all Princes, whereof many shall never come there. And for that of the four and twenty books, I cannot conceive any ground for it at all. Quest. 3. And out of the throne went thunders, Vers. 5. and lightnings, and voices. And seven lamps of fire burning, etc. What is meant by these lightnings, thunders, and voices, and what are these lamps? Answ. I have already showed, that though these proceeded out of the throne, yet the holy Ghost cannot be meant hereby. Some observing three and three things mentioned here together, Forbs. Brightman. lightnings, thunders, and voices; lamps, glassy sea, and beasts, think that hereby the severity and mercy of God are represented, of each of which there are three signs. Some by lightnings, Tyconius. Rupertus. Rechard. de Sancto Victore. understand miracles done by these Elders to convert the world; by thunders, Sermons of God's judgements; by voices, other more mild and moderate teachings. But if we look back to Ezech. 1.13, 14. where the like vision is set forth, this lightning will appear to be the flashing out of the fire from amongst the four beasts, which are described immediately after, for they are said to run and to return like a flash of lightning: and the thunder the noise of their wings, and so are the voices: for vers. 24. the moving of their wings is said to make a great noise, like many waters, & voice of the Almighty, and the voice of speech, etc. So that the glory and greatness of God is hereby more set forth, and how terrible he is, that all may do reverence 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 show john what was done upon earth, for that he saw without being taken up, but in what majesty and terribleness God is in heaven reigning over this world, that all might stand in awe of him. As for the seven lamps burning before the throne, they are explained in the text to be the seven spirits of God, of which see before, Chap. 1.5. Quest. 4. Verse 6. And before the throne there was a sea of glass like unto Crystal. What is to be understood by this sea? Answ. Some by the glassy sea understand the word of God, which is mentioned next unto the holy Ghost, because it is the outward means of sanctification, joachim. Forbs. Brightman. Grasser. as the spirit is the inward: for the word is often compared unto water; and is said to be glassy, because still and untroubled; and clear as crystal, because it showeth clearly those things which pertain to salvation, and now more especially under the Gospel: whereas before, the Sea in the Temple made by Solomon, was brazen, that is, thick and not so transparent. Some understand this world, Bullinger. Pareus. Rupertus. Tyconius. Beda. Pannonius. Glossa ord. etc. which is as a glassy sea for fragility, and is transparent as glass in the eyes of the Lord. Some understand the Sacrament of Baptism, wherewith we are washed, that we may enter into heaven, as the Priests washed themselves in the brazen sea, that they might proceed to their office in the Temple: and it is said to be glassy and clear as crystal, because they which are rightly baptised are enlightened in spiritual things, they being now made clear and evident unto them: Heb. 6. Wherefore the Apostle speaking of the baptised, calleth them such as have been once enlightened: & the Greek Fathers call Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clem. Alex. lib. 1. paedag. c. 6. Greg. Nazian. Chrys. etc. For mine own part I am not satisfied in any of these expositions, for why should the word of God or baptism be represented in heaven, where there is no further use of either: And for this frail world, it is so full of tempests, storms, and dark clouds, as that a clear still crystalline sea can no way agree unto it. Moreover, this same sea being again mentioned, Chap. 15. the Saints in heaven triumphing for their victory, are said to stand upon it being mingled with fire. If therefore amongst so many so learned, I might put in my poor conjecture, I think, 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 God's house, wherein water for the Priests to wash withal was; so in the highest Temple of God, which is heaven, there is a sea of pure water, as clear as crystal glass, to set forth how pure and clean all things are which be there, no unclean thing can approach before the throne of God, as is set forth more at large, Chap. 21. where also a river as clear as crystal is said to proceed from the throne of God, Chap. 22.1. And that glass is not spoken of for the fragility, but for the clearness and transparency, is plain, Chap. 21.18. where the city of God is said to be of pure gold, transparent as glass. Or else consider whether by this sea of glass be not meant that heaven which we call Coelum Crystallinum, which though it be between the throne of God and this world; yet it hideth not, but rather as a perspective glass 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 heavenly. Quest. 5. And in the midst of the throne and round about, Vers. 6. four animals full of eyes before and behind, etc. 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 understand the word of God, expound these animals of the ministers of the word in the four parts of the world, who are full of eyes, Brightman. Chitreus. to show their vigilancy; and have six wings, to show their readiness; and are like unto a lion, calf, man and eagle, because with the lion they are courageous, with the bullock patiented of labour, and with man intelligent, and with the eagle soaring aloft in heavenly meditations, and contemning this world. Now one is said to be like a Lion, another like a calf, etc. not because some have one of these virtues only, but having all these, as is necessary, they excel more in one kind than in another, and so are figured out accordingly; or else more particularly, the holy Ghost would hereby express the diverse virtues of the holy ministry in diverse ages. In the first age they were bold as Lions, in preaching the Gospel, 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 heavenly mysteries and become more heavenly. These meditations are very plausible, but seeing the four and twenty Elders do rather set forth the principal ministers of God in all ages, I cannot see how these beasts being distinct things from them, and rather leaders in spiritual hymns to the praise of God, should be the rest of the whole company of ministers, who are all doubtless, as the rest of the faithful in their place invested with white robes, and wearing crowns upon their heads, and not in any different form. Iren. lib. 3. c. 11. jeron. in proem. in Matth. Aug. Lyra Grasser. Others understand the four Evangelists, ascribing to Matthew the face of a Lion, to Mark of a calf, to Luke of a man, to john of an eagle. Of this opinion though there be grave Authors, yet upon the same consideration it falleth to the ground also: to say nothing of the absurdity that would follow, that john the spectator of this should see himself thus represented to himself. Petrus Aureolus. Others understand the four Patriarches of the Christian world, as of jerusalem, 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 understand the four Cardinal virtues; fortitude set forth in the Lion, justice in the bullock, because he laboureth for what he eateth; temperance in the eagle, which eateth nought but what prey himself hath taken, though never so hungry; and prudence in a man. Orig. Hom. 1. in Ezech. Rupertus. Ansbertus. Others understand the four faculties of the mind, as anger, concupiscence, reason, and conscience. Others understand the four degrees thorough which Christ passed, his incarnation set forth by a man, his passion by a bullock, his resurrection by a lion, and his ascension by an eagle. Some understand it only as a representation of the homage done unto God by all sorts of creatures, men, beasts, and birds. Lastly some, not to weary myself with more relations, Marlorat. Fulke. understand the Seraphims, Esa. 6.1. those Angelical spirits which the Lord useth in the government of the world, under the figure of whom being full of eyes and wings, his providence extending every whither, and his omniscience is declared. And to this I subscribe, both because the description doth so well agree, and the form of praising God; and that which is further set forth Ezech. 1. where they are called animals, as here, and have such appearances, but only that each one had these four faces, whereas one here is said to have one, and another another; wherein there is no more difference, but that what was there represented jointly in each one, is here represented severally: viz. in what majesty the Lord sitteth, his Chariot being drawn there, his Throne supported here, not only by one kind of creature, as is the manner of earthly Princes; but by diverse, and those the chief made to agree together to do service unto him: declaring hereby, how in and about his throne, and in his kingdom 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 resolved from this conferring of places: for in Ezech. 1.14. They are said to run and return, and so they might well be sometime in the midst and sometime about it. The main exception against this exposition is, that Chap. 5.9. they are brought in together with the Elders praising God for their Redemption by the blood of Christ, and therefore it seemeth cannot be Angelical spirits. But to this it may easily be answered; that though the beasts are said to fall down with the Elders, yet it doth not necessarily follow, that they joined with them in their new song; nay rather by some circumstances it seemeth necessary to understand that music 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 one's part requireth, that as the four beasts had before ascribed holiness to the Lord, to which the Elders said Amen; So now the Elders have sung praise to the Lamb, they should join and say Amen: neither are the beasts said to have crowns, as they must have to whom the singing of this song can agree: for they praise the Lamb, because by him they are made Kings and Priests unto God: this the beasts cannot say, but only the Elders, who wear the crowns of gold in token that they are Kings. As for those opinions of the virtues and affections of the mind, they being no subsistences of themselves as these beasts are, they do easily fall to the ground. And for that about the mysteries of our Redemption, if any such thing had been intended, the likeness of a man should have been put first, then of a bullock, etc. CHAP. V. A Representation of the Lords sitting in majesty having been made in the former Chapter, here is showed in what manner he proceedeth to reveal the things to come. He holdeth a book in his right hand written within a without, sealed with seven seals, which when none could open, the Lord jesus took and opened it, and upon the opening of each seal there is some representation of that which should afterwards be done. What book this was I think there needeth no great question to be made, for the most reasonable conjecture is, that it was a book containing the things herein revealed, which were so many, as that they could not be set down without writing on both sides of each leaf, and not on one side only, according to the ancient manner of writing: for to what end were the sealing, if it were written on the back side, that it, on the cover of the book: it is sealed with seven seals, which none could lose, because it exceeded the power of any creature to declare them, only the Lamb of God can do it: neither upon the opening of one can any declare the rest, but he must open each one in order that we may attain to this understanding. Others anciently have expounded this Book 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 salvation are herein more plainly revealed: but this is altogether without ground here, for what should the Book of the holy Scriptures do now in the Lord's hand, when he was not about to explain the mysteries thereof, but only to reveal things to come hitherto kept secret, so as the mysteries of holy Scriptures were not? I pass over therefore the first five verses and come to the sixth. Quest. 6. In the midst of the Throne and of the beasts and Elders stood a Lamb, etc. Vers. 6. Why doth a Lamb appear after speech of a Lion that should open the seals, and why standing, and with seven horns and eyes? Answ. It is agreed by all that this is the Lord jesus; but why a Lamb appeared, after that one of the Elders had told john of the Lion of the Tribe of judah, who had obtained power to open the Book, I find no reason rendered. 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 David he 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 David, according to the Prophecies that then went of him: but when he appeareth to john, it is most fit that he should appear as a Lamb, bearing a sign of being killed, because he was so lately crucified, and by the name of a Lamb he was spoken of by the Prophet of the new Testament, john the Baptist. There are many reasons rendered why he was spoken of as a Lion and as a Lamb. He was called a Lion, first, joh. 1.29. for his strength in overcoming 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 he feareth nothing but maketh all afraid of him; fourthly, for his understanding even in his childhood, as the Lion alone of all beasts that have claws, seethe as soon as he is whelped. And whereas it may seem strange, that a Lion is spoken of for the opening of a Book, for which such a creature is unfit; one resolveth it well, that sin and the Devil hindering from the sight of the mysteries of God, Brightman. a Lion of power to break the force of these is fitly mentioned, because this hindrance being taken away, the seals that kept them fast in closed are as it were loosed. The root of David 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 David, yet he is a root according to his Divinity, Rupertus. Pannonius. whereupon David and all the godly are borne by faith partaking of his grace, as of sap coming from him, and consequently of salvation by him. He is called a Lamb, because he was offered up in sacrifice for our sins, at what time, as a Lamb is dumb and complaineth not, so he opened not his mouth. Orig. Hom. 24. in Num. He is in the midst of the Throne, because taken up to the same glory with God in his humane nature, he standeth to set forth his resurrection. He hath seven horns to show his kingly power, for horns set forth strength and Kings, & seven being a number of perfection, that he hath the power of all Kingdoms. Seven eyes set forth the fullness of spiritual light coming from him, as all Expositors agree. If it shall seem strange that Christ should appear as a Lamb with seven horns to declare his kingly power, seeing the Lamb is a weak creature, and hath little strength in the horns; I answer, that it was necessary he being set forth as a Sacrifice for our sins, whereby they were taken away, being otherwise an obstacle to the perception of divine mysteries, horns in great number should be ascribed unto him to declare his might yet remaining when he had suffered, lest his enemies should contemn him as a weakling. And although two horns, which Lambs usually have, were unfit to set forth this, yet seven horns do fitly set forth an extraordinary Lamb, mighty, beyond the nature of that beast. And the seven eyes answer to the seven Seals, so that he hath eyes enough to see what is under every seal. Note, that sin hindereth from understanding the mysteries of God, they must be first expiated, or else the Book of God will still remain sealed: it is in vain to dive into the knowledge of these things for an unregenerate person, that hath no part yet in the sacrifice of this Lamb, whereby only his sins may be done away. Quest. 2. The Elders are said to have Harps, and golden Vials full of odours, which are the prayers of the Saints. What Saints prayers are meant here? the Saints in Heaven have no need to offer prayers for themselves, be not these than our prayers, and if they be, is not here a ground to entreat them to further us in our prayers, seeing they must needs know what we pray, otherwise they cannot offer the odours of our prayers? And why do they address themselves thus to celebrate the praises of the Lamb upon the taking of this book to open it? Ans. The popish sort will have their presenting of our prayers before God here understood, or at the least the prayings of the Saints in Heaven for us, which if it be so, than they are Mediators of intercession and to be sought unto by us. Our Writers on the other side will have nothing else but the praises of the Lamb which follow in this Chapter understood, because a thanksgiving is a kind of prayer. It is most clear, that the prayers of God's people upon 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 Heaven, even as the incense offered by the Priests under 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 have this a representation of the Church upon earth, singing and offering up the sweet odours of prayer: but this cannot stand, because things in earth are brought in praising the Lamb afterwards. Neither can I see how the following praises should be meant by the prayers of the Saints: for that was the song which they sung to their Harps, from which the odours in their Vials are a distinct thing. It must needs then be yielded, that Prayers are here properly to be understood, and the prayers of these four and twenty together, with all the rest of the Saints in Heaven for the Church upon earth. And so it cannot be denied but that they intercede for us: only their intercession is for us all in general, not knowing the particular case of any, seeing as the Prophet saith, Abraham knoweth us not, Esa. 63.16. Israel is ignorant of us. And therefore to apply ourselves to them in our praying, that we may be helped by their mediation, as we are directed to do unto 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 us in respect of the Saints in Heaven, that they bear still an entire love towards us, and by soliciting the Lord for us, seek to further our happiness, and that their prayers in this kind are grateful as odours, and so are all our own godly prayers. Also coming out of golden Vials, that is, hearts purified and made precious by Faith. For their disposing of themselves to these praises after the taking of this sealed Book to open, the reason is plain, it is no small part of blessedness to understand the mysteries of God herein contained, this blessedness we cannot attain unto, but by the Lamb that hath died for us, wherefore when the Book of these mysteries cometh to the opening, there is great reason that the virtues of this Lamb 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 we shall reign on the earth. How shall the Saints reign upon earth, or how is it that being Kings in Heaven, they joy in thinking upon a future reigning here? Answ. Forbs. Brightman. Some understanding all of the Church militant, say, That reigning upon earth is nothing else but being in the Kingdom of grace whilst we live here. Others understanding it of the Saints in Heaven, Bullinger. Pareus. say, That the reigning upon earth shall be, when at the last day the judge descending, they shall come together with him in great glory, and shall appear to be the Kings and Priests of God with Christ, judging this wicked world. Arethas. Mat. 5. Others again understand by earth, that new earth which is promised to the meek, when it is said, Blessed are the meek, for they shall inherit the earth. And unto this as the most probable do I subscribe, for there shall be a new Heaven and a new earth, Chap. 21.1. and here shall the godly reign in glory, not as the Chiliasts and Turks hold living in earthly pleasures, for that is gross, neither is it to be thought that such pleasure is affected by such as are heavenly and spiritual; but after the consummation of all at the Day of judgement, the Saints shall reign in another world, which in allusion to this consisting of Heaven and Earth, is called a new Heaven and a new Earth. Or else consider whether it may not be understood of the upper hand which the Christian Religion should get of all false religions, when Emperors and Kings should become Christian: for being all of one mystical body, when the Christian Church getteth the principality, the Saints in Heaven may rejoice to foresee it, and say, We shall reign upon earth, that is, our company which belong unto the Lamb, and admire and praise him as we do. 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 cheer up the heart greatly to understand what power Religion should have over the Thrones and Sceptres of this world, and the ancient servants of God may well be said to reign upon earth also, because their dictates and instructions are generally received and obeyed upon earth. Quest. 4. Vers. 13. And I heard every creature in Heaven and in earth, under the earth and in the sea, and all in them saying, blessing and honour, etc. What are the creatures under the earth, and how doth every thing speak the praises of God, when as all cannot speak? Answ. Ribera. The Papists will have the souls in purgatory meant by those under the earth, some the Devils who are compelled to give 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 upon to praise God, Psal. 148. and do praise him and the Lord jesus Christ in their kind, by whom a restauration of the world is attained when the faithful shall be glorified, as is declared, Rom. 8.21. and for this cause they serve his providence, 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 do likewise. CHAP. VI HEre is showed how the Lamb beginneth to open the Seals in order, and what followeth upon the opening of each of them, by such things as appeared future events concerning the Church of God being emblematically set forth, & as the opening of every Seal succeedeth one another, and after the Seals follow the Trumpets, Eullinger. Forbs. Brightman. Ly●a. Antonin. Ambros. lib. adulterinus. Fox. and after the Trumpets the Vials, so some will have the events hereby set forth to succeed one another in order in diverse ages to the end of the world. And some begin the computation from the beginning of the world, by the seven Seals understanding the seven ages. Some from the four Monarchies of the Assyrians, Medes and Persians, Grecians and Romans, which they will have set forth by these four horses which beginnings cannot stand, because john is not taken up to see things past, but to come, by which reason also that opinion reckoned up by Andrea's is confuted, expounding the first Seal of Christ's Birth, Andrea's ex Methodio. the second of his Baptism, the third of his Miracles, the fourth of his Arraignment, the fift of his Burial, the sixth of his Descent, etc. The rest which speak more probably, begin the time at the Apostles going out to preach the Gospel in all nations, and so apply every thing to some notable accident, as one happened after another from age to age. Yet because at the opening of the sixth Seal mention is so plainly made of the last day of judgement, as that it is but a wresting of the words to expound it any other way: and again, at the sounding of the seventh Trumpet it is so confidently affirmed that time was no more, chap. 11. and the time is said to be come of judging the dead, vers. 18. which cannot be meant but of the day of judgement: and again, Chap. 14. the Vintage is cut down and the Winepress trodden: and again, Chap. 20. the dead arise, and come to judgement: I cannot see how that computing of all things in order to the end can stand, because the day of judgement, which is last of all, cometh so often in the way. There are therefore, that beginning the time at the propagation of the Gospel abroad in the world, make diverse periods in these visions, holding that within every period most notable things which should happen to the end of the world are set forth, Parcus. in the first more obscurely, and in every following period more plainly, and yet not always the same, but if any thing of note hath been omitted in the former, it is supplied in the periods following, neither is every one so universal as another; for some set forth the estate of the Church persecuted by Tyrants, flourishing under Christian Emperors, persecuted by Antichrist & shaking off his yoke, as the vision of the seven Seals, of the seven Trumpets, of the woman with child clothed with the Sun, and of the Angel binding the Dragon, being afterwards loosened again: but some set forth that part of the estate of the Church only which was in Antichrists reign and overthrow, as the seven Vials and the vision of the great whore and her destruction. And unto this, as being most without exception, do I subscribe, the rather because S. Augustine long ago gave some light to this method saying, Aug. lib. 20. de Civit. Dei, c. 17. that here the same things are many ways repeated, that diverse things may seem to be spoken, when as it may be found out that the same things are spoken diverse ways. Wherefore with these my Authors I distinguish this Book from henceforward to the end into six visions. First, of the seals, etc. to the end of the seventh Chapter. Secondly, of the Trumpets, to the end of the eleventh. Thirdly, of the woman in childbed, etc. to the end of the fourteenth Chapter. Fourthly, of the seven Vials, to the end of the sixteenth Chapter. Fiftly, of the whore of Babylon, to the end of the nineteenth Chapter. Sixtly, of the Angel binding Satan, etc. to the end of the Book. To begin with the vision of these two Chapters. Quest. 1. Behold a white horse, Vers. 2. and he that sat on him had a bow, etc. What is meant by this white horse, and by the red, and black, and pale horse, and why doth the first beast prepare to the beholding of this, the second to the second, etc. 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 barley for a penny, etc. Petrus Aureolus Cardinalis. Blas. Viegas. Ans. There is great difference amongst Expositors here. Some will have the Roman Emperors understood at four times: First, under Caius Caligula, in whose time the enemies of Christianity, the jews, were destroyed, and Caius, though not purposely, was made the instrument. Secondly, under Nero Domitian, who first put out public edicts for the persecuting of Christians. Thirdly, under Titus, whose Empire was a black time to the jews, suffering (besides many other things) much famine. Fourthly, under Domitianus, who moved the second persecution, and put john 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 understand by the first the going forth of the Gospel under Christ's conduct, who with his spiritual arrows pierceth men's hearts, and hath a Crown to reward the faithful withal; by the second, oppositions of the truth stirred up by the Devil, as the rider of the red horse; by the third, false Christians and hypocritical, having a balance only for a colour, whom the Devil also rideth; by the fourth, persecutions to the death by the sword and wild beasts, etc. But neither doth this agree, because killing one another under the second horse is expressly mentioned, and not opposing only, and the exposition of the third is too general concerning all times, whereas doubtless the intent here is to set down the diverse condition of the Church in several ages. Bullenger. Forbs. Brightman. Aretius. Others understand by the second horse wars, wherewith the world was punished for not receiving the Gospel, when the Romans were so full of trouble; by the third, famines, wherewith they were afterwards punished, as in the days of Severus, witness Tertull. in Apologet. who maketh mention both of a most grievous famine, and of a strange eclipse of the Sun in Conuentu Vitcensi. By the fourth horse, plague and pestilence wherewith they were further punished, If by these three last horses judgements were set forth upon persecutors, how is it that the souls under the Altar complain for want of revenge? this happened in the days of Gallus and Volusianus, for then a plague beginning at Aethiopia, overspread almost all the East and West, enduring fifteen years, 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 judgement must be forced, or the greatest space of time betwixt that pestilence and the end of the world will be left untouched, and partly because these punishments took not up all, but some of those persecuting times: whereas if it may be, such an exposition is requisite, as may agree to the whole tract of time from this Revelation made unto the end, therefore I cannot see how this may be received. Richard. de Sancto victore. Io●chim. D. Chytreus. Aretius. Fulco. Franc. Lamb. Pareus. Collado. The most common received exposition is, that by the second horse is set forth the bloody persecution ensuing the preaching of the Gospel, which went out conquering upon the first horse, which persecution continued till Constantine. By the third horse which is black, is set forth the trouble which the Church suffered by Heretics, such as Arrius, Macedonius, Nestorius, etc. with which trouble the Church was conflicting above two hundred years. 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 speak. And herein, as in the most sound exposition of these horses do I rest; for the horse being for war, is fit to set forth either how religion hath prevailed, or how it hath been in countered and hindered. I do not so approve that Christ should be the rider of the white horse, for he standeth at this time as a Lamb opening the seals: but the Christian religion is the rider, and hath a crown in token of victory: upon the red horse rideth persecution red with bloodshed; and in that a sword is spoken of, it agreeth excellently to the prediction of our Saviour Christ, I came not to send peace, but a sword. Upon the black horse rideth Heresy, which though it were red through bloodshed also, yet because the most dangerous thing herein was the obscuring of the truth by subtlety of argument, it is said to be black. Upon the pale horse rideth corruption in religion, said to be pale like death, because that insensibly hereby is brought a deadness all over the world, all pure blood of religion, which maketh fresh and ruddy, being wrought out by degrees, and when any begin to revive, as of late years (thanks be to God) there have been many, they have been presently destroyed in innumerable multitudes, so that it may well be said, that the third part is thus consumed. Touching the beasts in order stirring up to attention, Brightman. I do not think with some, that either the Apostles in the first age are set forth, or justin Martyr in the next, or Tertullian in the third, or Cyprian in the fourth; but because a crown suiteth well with a Lion, a sword or knife with a calf, a pair of scales with a man, and a multitude of dead carcases with an eagle, to which it usually resorteth: I think that it is said, the first beast like a Lion calleth to the first sight, and so the rest unto 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 crier, until these four seals be opened without respect unto what was contained under each of them. Lastly, touching the voice coming out from the midst of the beasts, it was, as my Authors agree, the Lamb's voice, as was most fit, for he giveth a charge as having authority, wine and oil hurt thou not: but what is meant hereby, and why this rider is set forth having balances, and wheat is proclaimed at a penny a measure, and barley at a penny three measures, is a great question. They which understand by the black horse, a famine wherewith the world was punished for infidelity, will have these words to sound a great dearth of corn, but wine & oil, 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 days of Ahab, nothing that groweth is spared: and truly me thinks, if a measure of the finest grain be to be bought for a penny, & of courser three measures, men should not be afraid of such a famine, though the measure be but enough to make four loaves sufficient to keep a man a day, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly expounded here, & the penny be as much as a man could yearn in a day, according to the parable, where it is said they received every one a penny for the day. Matth. 20. 2 King. 7. By a like▪ phrase plenty is promised elsewhere, a measure of fine flower for a shekel, etc. but that there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a measure of above half a bushel, at fifteen pence; this of three pints, at seven pence halfpenny of our money, which though it cannot be interpreted of plenty, yet neither can I by any means be persuaded that it is meant of famine; which in reason, if it be threatened to terrify, must needs be a fare other manner of dearth, than can be collected hence. Yet even they that understand this of heresy, expound it of a famine of hearing of the word of God, allegorically set forth under the terms of wheat and barley. For they say, that heresy cometh with balances, pretending to weigh every doctrine by the weight of truth; but the Lord giveth warning, that true doctrine and good teachers shall then be very scarce, yet the fundamental points meant by the wine and oil shall remain vnshaken. And Pareus contendeth much to make Christ the rider of this black● horse, because heretics pretend Christ, as being by him directed. For mine own part, I am not satisfied with any of these expositions, and therefore desire a can did interpretation, if I shall put in my conjecture. I think then, that the voice in the midst of the four beasts, is the voice of the crier of this Captain riding upon the black horse; for each horse cometh out from amidst the beasts, seeing the book, at the opening whereof they all appear, is held by the Lamb in the midst of the beasts, as was before showed. That which he crieth, is neither plenty nor scarcity, but as he maketh show, that rideth by his balances, a just and equal price of these necessary grains, and because wine and oil are not wont to be weighed in the balance, men are secured, that they shall not be herein wronged; and these are mentioned as the chief commodities of those countries, whereby the life is maintained, according to the Psalmist, Psal. 104. He giveth the staff of bread, wine to make glad the heart of man, and oil to make him a cheerful countenance. Now in all this it is alluded unto the doctrine of truth, the heretic professeth to teach nothing but what he can approve for truth, being weighed by the balance of holy Scriptures, and even as in buying and selling, they are accounted honest dealers that sell a penny worth for a penny, and make no mixtures in their liquid commodities, but serve the buyer of them pure and unhurt by such mixing, so he seeketh to approve his dealing in the teaching of his heresies, by professing equity and justice and freedom from all deceit, and if his corn shall be thought somewhat dear, he will make you amends in his wine and oil: for it is not unusual to compare divine instructions to corn, and sometime to milk and wine. Thus it appeareth what tragical times the Church hath had, but it is by Gods own appointment, and the last hath now been long in acting, neither shall we need to fear professed enemies unto Christ any more: for wait but a while, till the present corruptions be purged out, and then cometh the living with Christ when there shall be nothing to annoy us, and in the mean season the comfort is, that of all these riders the truth only weareth the crown; wherefore persecutors, heretics, and corrupt Christians shall be put down, and such as embrace the truth, shall reign finally in glory for ever. Quest. 2. And when he had opened the fift feal, Vers. 9 I saw the souls of them that were slain for the word of God under the Altar, etc. What place was this? how could he see men's souls? upon what occasion do they cry thus for revenge? and how warrantable is this? what be the robes given them? and what meaneth the stay till the rest of their fellow-servants were slain also? Answ. Before we come to resolve these doubts, it may be questioned also, why no voice to come and see is heard at the opening of this & the next seal, as in the four seals past? About this it is agreed, that the apparitions past, being but dumb representations, it was necessary that by some voice john should be excited to behold them; but here the souls appearing make a cry themselves, which is enough to stir up to attention, and therefore no other preparing voice was needful: and the like may be said of the sixth seal, such things were acted, and with such noise, that it was in stead of an exciting voice. Touching the place where the souls are said to lie, viz. under the Altar, I prefer that exposition, Brightman. Arethas. whereby their sacrificing in their martyrdom is held to be alluded unto in this phrase, they appear lying under the Altar, signifying what death they had died, and how precious unto the Lord the death of martyrs is, which give their lives in being faithful unto him. And whereas sacrifices are wont to be laid upon the Altar, not under it; the reason why they are said to be under may be, because they were not now in sacrificing, but had been already sacrificed, and therefore as the ashes of the sacrifice being burnt, fall thorough a grate under the Altar, so they are said to lie under. Beda. Haimo. Pareus. Bullinger. Thom. Aquin. Some will have 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 received under his wing, being conformable to him in being sacrificed, they rest and are safe with him for ever. Some expound the Altar, of Christ's humanity, Bernard. serm. 4. Omnium sanct. which the faithful are received unto now, it being reserved till the last day, to give them the full fruition of his divinity also. Some by the Altar understand the places of the martyrs burial or sufferings, Ribera. Viegas. because Altars were wont to be built upon them, and the crying of their souls they will have to be none other, but as the crying of Ables blood where it was spilt, and souls are spoken of by a phrase usual, so many men being called so many souls. But this is a mere jesuitical imagination, seeing Altars upon martyrs sepulchers were of a later edition, and though so many men be often called so many souls, yet when the souls of any that are slain are named, it cannot be so taken. Whereas most stand for Christ meant by the Altar, I should willingly incline to think so to, but that Christ yet standeth as a Lamb, and therefore I cannot see how he can at the same time be 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 heaven the common receptacle of all faithful souls; but said to be under the Altar, to denote the manner of their death; neither doth john see them with his bodily eyes, but being in the spirit. And fidy do the souls of the martyred appear after such a number slain by cruel enemies, crying for vengeance; not vocally, for souls do not utter voices, but virtually; the destroying and murdering of them having a loud cry in the ears of God, so that a desire of revenge in them is amiss surmised to be from hence, who being in the flesh had so much love, as that they prayed for their persecutors, and were fare from the spirit of revenge. But they are brought in crying aloud for the terror of persecutors, seeing the cries of such shall without doubt be regarded, though in respect of many more yet in these times of corruption to be crowned also with martyrdom a delay to bemade; Whereupon it is, that their answer is also set forth in this manner. And thus I have briefly resolved the rest of the doubts without delaying the reader: by the diversity of expositions, Pareus. Brightman. Chrysost. Hom. in Psal. 9 August. Serm. 30. detemp. some interpreting their cry for revenge, to be only for deliverance of the Church from persecutors, having been already so long oppressed: and some for the taking away of this malice out of men's minds that there may be no more persecuting, by confounding such Kings and Potentates, that they may be brought to turn unto Christ. The white robes given unto them, Bullinger. Brightman. howsoever some contend that they were signs of some comfort, and breathing time which the Church should have and had about this time, according to their exposition; yet both the plain speech which is used in answering them is against it, for they are told of their brethren that must be slain also, and white robes are never spoken of in this sense, Pareus. but to set forth heavenly glory, which is not to be thought now first to have been given unto them, but immediately upon their departure out of this life, when their deaths began first to cry, though it was not represented in vision till now; so that even when they cry, they are in the midst of heavenly joys, and without all passion of sorrow; only they are not perfectly glorified, till the whole company being made up at the day of judgement, being reunited to their bodies, they shall reign in heaven for ever; wherefore they are bidden rest till their fellow servants were slain also. And well doth this cry come in after the fourth seal, representing the corruptions in the Church fight against the truth, because this persecution hath been longer than any before it, and therefore needful it was to tell of martyrs which had been already made crying out, and of such as should yet be made, when it might seem to be full time to put an end to these miseries, that expecting so long a continuance, we might arm ourselves with patience. Quest. 3. The sixth seal being opened, Vers. 12. there was a great earthquake, and the Sun became black as hair cloth, and the Moon as blood, etc. What is meant by these things, and whether the day of judgement or no? Answ. Most Expositors hold, that the day of judgement is here described, Fox. Richard. de Sancto victore. Pannonius. Primasius. Beda. Rupertus. Arethas, etc. when the revenge before cried for is taken upon all sorts of persecutors of the Church, and the words here used are nothing else but a periphrasis upon this day: for thus the Lord setteth forth the day of judgement, Luk. 21.11. There shall be great earthquakes in diverse places. Verse. 25. There shall be fignes in the Sun, Moon and Stars, and upon the earth distress of nations with perplexity. Verse. 26. men's hearts failing them for fear, etc. and more expressly Mark. 13.24. The Sun shall be darkened, the Moon shall not give her light. 25. The stars of heaven shall fall, and the powers of heaven shall be shaken. The Sun shall be darkened because it shall no more give light to this world, the Moon shall be turned into blood, to show the great destruction that then shall be, the stars shall fall, there being no further use of them, when men shall cease to be here; even as the leaves of the figtree fall off when there is no further need of them to cover the figs. The heavens are as a book folded up, when they loaf all their light, being as it were clapped together, whereas now it standeth open. That which followeth of the mountains and islands removing out of their places, is to show the greatness of this earthquake, even to the destroying of the earth. Then all wicked men, how great soever they have been in this world, shall quake and fear, being unable to bear the wrath to come upon them, set forth in their calling to the mountains to fall upon them, etc. Blas. Viegas. Who also saith, that many Doctors expound this thus. Brightman. Grasser. Others will have these things understood allegorically, the great earthquake of the great persecution under Dioclesian, being in all parts of the earth at once: then say they, the Sun of righteousness, Christ, was darkened in his members; the Moon, the Church, appeared like blood, being all bloody with slaughters; the stars, the ministers of God, many of them fell for fear from Christianity to idolatry; the heaven, the Church, was folded up as a book, hiding itself for fear at that time; and the inhabitants of mountainous places and Lands were sought out to be destroyed, which is expressed in saying, the mountains and Lands were removed out of their place, than all professors of the Christian religion sought to hide themselves from the anger of him that sitteth upon the throne, thinking God and the Lamb to be angry with them, set forth in the last words. Bullinger. Pareus. Others will have the corruption in the time of Antichrist meant, which time (say they) began when Constantine advanced Sylvester the Bishop of Rome and his successors, and continueth in the Papacy to this day, than began a great earthquake by the change of the state of the Church into Pontifical; then the Sun, the doctrine touching Christ, was darkened through the interposition of traditions; the Moon, the Church, was turned into blood, either by murders committed by Antichrist, or by the corrupt worshipping of God; the stars, the ministers of God, fell from heaven by apostatising from the truth; the heaven, the Church was folded together as a book, when it appeared not any where, or the holy Scriptures were shut up from the people; the mountains, Emperors and Kings, were removed by Popes; the Lands, the people, were removed out of their place, by being made believe upon pain 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 God's judgement, and some indeed fulfilled this according to the letter, going into wildernesses and Monasteries, seeking by applying themselves to perpetual devotion, to quiet their consciences accusing them for former offences, but could not effect it. But herein Pareus differeth from Bullinger, for he applieth this of the general fear of all estates and degrees to the last day of judgement, which shall follow, after that the world hath been so corrupted in the time of Antichrists reign. Lastly, some understand by this earthquake, Forbs. etc. the great alteration that came upon the Roman Empire by means of the Goths 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 literal sense may stand, there is no use of allegories. And indeed without straining, no time but the day of judgement can be rightly called the great day of God's wrath, wherein all the wicked of all estates and degrees are filled with terror at God's presence. If it be taken as an allegory, there are so great differences, that there will be no certainty of truth: Besides that it doth no way answer the precedent cry for vengeance so fitly, as being literally understood of the last day: for whatsoever commotions there be in states and kingdoms, yet every one is not at such times so severely animaduerted against, but many escape, whereas here every one is said to tremble and fear. Whereas Pareus includeth both the persecution under Antichrist and the day of judgement also, I cannot see how that can stand; for the fleeing away of all estates and degrees for fear is an effect of those stupendious accidents in heaven and in earth, as in reason it is likely when such things shall come to pass, no less can be expected but horrible fear. Let us then study to pacify God's anger before this day cometh, by true repentance and humiliation, that we may not find it a day of wrath, but of everlasting mercy to us. CHAP. VII. THE dreadful manner of Gods coming to judge and to take revenge upon the enemies and corrupters of his truth, having been set forth in the sixth Chapter, lest there should arise anxiety in the minds of the faithful 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 provided for, when all things shall be so full of dread & fear, he doth apart here set forth God's care over them, during all those troubles and affrighting apparitions, they were marked in the forehead that no hurt might hereby seize upon them, but these tribulations might be to them a way to future glory, and the investment with white robes washed in the Blood of the Lamb, at what time all tears shall be wiped from their eyes for ever. For the meaning of the particular passages here. Quest. 1. Vers. 1. After this I saw four Angels standing upon the four corners of the earth, holding the four winds that they might not blow upon the earth, etc. What is meant by these things? Rupertus. Caelius, Pannon. Answ. Most Expositors understand by these winds the Spirit of God in the Preachers of his Word, diffusing itself in all parts of the world, but the evil angels, the Devils, which rule in the Antichristian Sect, seek to hinder these winds by suppressing the pure preaching of God's holy Word in all places, Dionys. Bullinger. Pareus. Brightman. to the corrupting and decay of all true Religion. They keep the winds from blowing upon 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 understand men dwelling in any part of the earth, by the sea the inhabitants of Lands, 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 profess to worship God. Again, there is difference also about these four Angels, for some understand the four Monarchies, Primas. Haimo. Ambrose. Amsbert. Lyra. in the time whereof the truth was hindered. Some four persecuting Emperors, who after that Dioclesian, and Maximianus had forsaken the Empire, did together persecute the Christian Religion in the four parts of the world, viz. Maximianus in the East, Severus in Italy the west, Licinius in Alexandria in Egypt the South, Maxentius at Rome; and whereas all others understand Christ by the Angel with the seal, he understandeth Constantine the great who suppressed these tyrants. And some again by the Angel in the East understand the Mahometans, in the West the Pope, in the North the German Empire, in the south Spain. For mine own part, when I consider the premises of great and horrible miseries to come upon the world, I cannot but think as I intimated before in general, that comfort against these evils is here intended to the godly, and therefore I subscribe rather to those that understand these things literally of four Angels appointed by God as his Ministers herein (for it is said, To them it is given to hurt, etc.) to destroy all things, Arethas. Ribera. Fox, and this is fitly set forth by holding the four winds, because in wind and breath consisteth the life of every thing in this world, things of the earth, as men and beasts; of the sea, as fishes and fowls, and the trees and plants of the earth, therefore these things are mentioned in particular. Neither can I see why by the strong Angel out of the East should be meant Christ, who stood yet as a Lamb in the midst of the Throne, and this is not the first time that a strong Angel is spoken of, for Chap. 5. a strong Angel proclaimeth, Who can open the Book. etc. Wherefore, as I take it, he is an Angel indeed who is said to be strong, for so is every Angel, and he cometh up out of the East, that being the rising place of all heavenly bodies, the Sun, Moon and Staries; and the lightning is said by our Saviour 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 own power over them, but having commission from the highest so do do; and as he had a commission to come with the seal, so they were fellow Ministers of God with him, which is intimated in that he biddeth them not to hurt any thing till we have sealed the servants of God in their foreheads, speaking in the plural number, as joining them with himself. I conceive then that by these four Angels holding the four winds, are set forth those Ministers of God's judgements, who for the sins of the world should destroy all things: evil angels I cannot think them to be, no more than the Angels destroying Sodom, especially because as I have already said, they are associated unto the Angel with the seal of God. Now being appointed to this service, they begin to do accordingly, but even when they put their hands to it they are stayed for a time, as those warriors, Ezech. 9 Till the servants of God were sealed in their foreheads, in token of God's singular care over them in the midst of those common calamities, so as that their salvation should not be hereby hindered; though outwardly they did participate with others in worldly miseries, yet there was a difference in that they have the comfort of God's Seal unto salvation, which others want, being left void of all true comfort to the rage of these grievous troubles. And thus one objection against this exposition is answered, that if outward destructions be meant here, than the servants of God are in vain sealed, because they had their share in these as deeply as any other: no, it is not in vain, 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 only 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 sins there have been many times mortalities and destructions brought upon the world; so that it is not necessary that all must presently be destroyed so soon as the servants of God were sealed, because they are bidden to forbear till they were sealed: for hereby rather is set forth that though the Lord being much provoked is fully bend to execute his judgements, yet the prime and chief thing in his care is to preserve his Elect, and then secondarily, he will see to the taking of due revenge upon the wicked world: and thus another objection against this exposition is also answered, that it cannot stand, because the servants of God do reign with Christ after their sealing a thousand years before the day of judgement cometh, 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 servants of God are first sealed, and no execution must be done till then, that this execution must needs be done immediately after, but only it is first provided for their safety against this time whensoever it cometh. And whereas it is further objected, that it is not likely that this book being so mystical should set forth things so plainly, as that by winds, should be meant winds, etc. against Viegas whose objection this is, I oppose the reason of Ribera, that yet we must not go from the letter but in case of necessity, when the place cannot bear the literal sense, as here we have showed that it well may. And yet this is not without mystery neither, general calamities in the world being set forth by the holding of the four winds from blowing. Quest. 2. And I heard the number of them which were sealed, 144000. of the children of Israel, Vers. 4. etc. Is this to be understood of the Isaelites properly? and why are not the tribes set left out, the number of twelve being yet made up in Levi and joseph? and what is this sealing? Answ. Some understand this of the Israelites properly, Ribera. Viegras. Lyra. Bullinger. holding that a great number of every tribe shall be converted to the faith of Christ, even in the days of Antichrist; but a certain number of twelve thousand of every tribe is put for an uncertain, or else they will have this conversion in the days of Constantine, or at some other time unknown unto us. And they say no order is observed, the elder being preferred before the younger, because before God and in respect of their spiritual 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 jeroboam who was of that tribe, was the Author of idolarry, and Levi not wont to be numbered when temporal things are spoken of, yet now is reckoned for one of the twelve, because when the spiritual estate cometh to be spoken of, he is always one; and the tribe of joseph, Ephraim, and Manasseh is not set forth as two, but one, viz. the tribe of joseph, as Deut. 27.12, 13. in blessing and cursing, and Exod. 28.10. in the breast plate of Aaron the names of the twelve tribes are appointed to be set according to their birth. Others understand the children of Israel spiritually, and so all the faithful are called Israel in sundry places, Forbs. Pareus. Brightman. Grasserus. Fox, etc. and whereas it may seem to make against this exposition, that the rest of the servants of God in other countries and nations are expressly distinguished from these, vers. 9 It is answered, that they are not said to be sealed as these are, but only they stood before the throne, so that in them we are to understand the multitude of Saints glorified in heaven; by these sealed ones, the Church militant upon earth. To this exposition understanding Israel spiritually, do I subscribe: for it cannot be taken otherwise, because these only follow the Lamb, from which God forbidden that the faithful of the Gentiles should be excluded, and if it should be understood properly, it were against the tenure of all Evangelicall history, wherein the jews are declared in all places to be the stiffest enemies to the faith; to say nothing of the confounding of the tribes so together, as that they shall not afterwards be known asunder. I prefer also that reason from the Church militant and triumphant here set forth. For the promiscuous setting down of the names of the tribes, one observeth, that they are reckoned five ways 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, Levi, judah, Dan, Nephtalim, Gad, Asher, Issachar, Zabulun, joseph, Benjamin. 2. According to the order of jacobs' blessing them, and so in stead of Dan coming in in the fift place it is Zabulun, Issachar, Dan, Gad, Asher, Nephtalim, joseph, Benjamin. 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 be a fift according to their dignity, beginning with judah and joseph. Touching the observing of no order, Beda. Rupertus. Richard. de Sancto Victore. Primasius, etc. here something hath been already said; Others hold, that there is an excellent order in the force and signification of the names. judah signifieth praise, Reuben the son of vision, Gad girt to, Asher blessed, Nephtalim latitude, Manasseh forgetfulness, Simeon hearing, Levi changed, Issachar a reward, Zabulun habitation, joseph addition, Benjamin the son of a right hand. And so by this order in setting down these names they think is intimated, that such as confess and praise God shall see his Son, and be girt unto his wars, and so become blessed of God, whereby his heart shall be enlarged so towards heavenly things, as that he shall forget earthly and neglect them, harkening only to the heavenly; and being thus changed into a new man he shall be rewarded, God will dwell in him and increase all heavenly graces more and more, till at the last he come to have a place at his right hand in eternal glory. This resolution, I confess, is very ingenious and holy: but for so much as the diversity of peoples sealed seemeth rather to be intimated by these tribes, every one differing from another, and not the several steps of grace, by which the servants of God pass on to glory: I rather incline to that countryman of ours, Brightman. who hath been most industrious about this Revelation, understanding this order of the order of diverse nations cleaning to the true saith of Christ, being considered according to their dwelling East, West, North, and South; for so we shall find the dwellings of these tribes to have been as that they which first were famous for the truth of the Gospel held fast amongst them, answer to judah, and so others. For when after the time of Constantine the great, the Arrian heresy overspread other parts, Assyria the South part was clear, answering to judah in the South of Canaan: after, when the Vandals overran the South and West, the Churches in the East were clear, answering to Reuben and Gad in the East of Canaan. After this the Saracens overrunning the East, these North parts of Britain were famous for withstanding Popish corruptions, two thousand Monks of Bangor at once refusing the Pope's 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 jordan East and West. After this, the true Church appeared not in any certain place, but lay hid, as Simeon and Levi dwelled scattered amongst the rest of the Tribes. After this, notable conversions were made of the Northern Polands, Saxons, Danes, Suevians, etc. answering to Issachar and Zabulon in the North of Canaan. After this, the Waldenses and Albingenses were famous, the one dispersed thorough France, the other thorough Germany, answering to joseph and Benjamin inhabiting middle regions. For though I do not approve of every thing here, as the extending of the sealing only from Gonstantine to the Waldenses, whereas doubtless all faithful Christians in every place under the Gospel, from the first propagation thereof till Antichrists time, are set forth as sealed; yet doubtless these tribes do represent the parts of the Church coming on successively, as God in his providence directed the Gospel unto them. Lastly, for the leaving out of Dan and Ephraim, it is no new thing to leave out Dan, for 1 Chron. 2, 3 4, 5, 6, 7. where the generations of the several tribes are reckoned up, Dan is left out, as a tribe that had rend itself from the rest ever since they took Laish, and dwelled there apart from the rest, setting up an idol and Priest of their own, judg. 18. Grasser. will have the mystery of Antichrists double power spiritual and temporal in these two tribes set forth. 1 King. 12. even till the time of the captivity. And touching Ephraim that might also be well left out in detestation of idolatry so frequent in the kingdom of Israel, whereof Ephraim was the head, by reason of jeroboam of that tribe, who was the first Author hereof unto them. Touching the sign in the forehead, though some stand for the sign of the Cross, pressing that of Ezec. 9 where they are said to be marked with that which of old was written in the form of a Cross, till the letters after the captivity were altered by Ezra, to avoid communion herein with the Samaritans: yet the sounder opinion & followed by most, is that the seal is God's grace, so imprinted in the heart, as that they are hereby settled in the way of salvation; but said to be set upon the forehead, because that is the most eminent part of the body, and open to the view, to show that these are well known to the Lord, though men & not able to distinguish them from others, and also how bold and constant they are in professing the Gospel against the fiercest oppugners, as the followers of the beast are afterwards said also to bear his mark in the forehead or right hand, to show their impudence in error, and how by humane industry they further his kingdom all that they can. According to this exposition of settledness in grace speaketh the Apostle, saying, The foundation of God remaineth sure, 2 Tim. 2.19. and hath this seal 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 everlasting salvation, God taketh notice of every one of them, hath them ever in his fight, and is so intent unto their best good, as that he stayeth the destruction of the world, till every one of them be well provided for. Only let us embolden ourselves, and not be ashamed to serve God against the mocks and despites of the world, thus showing the print of his seal 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 palms in their hands, we understand the Saints already glorified, who though compared with the rest of the world they be but a little flock, yet simply considered they are a great multitude, they have palms in their hands in token of victory. And whereas in speaking of the wicked, Chap. 6 he concludeth with their misery in respect of the wrath of the Lamb, here answerably it is concluded with the felicity of the godly washed in the blood of the Lamb, and everlastingly comforted by him, the phrases of leading forth to waters, and wiping away all tears, being adaptated to set forth the same. CHAP. VIII. THE whole compass of time from the beginning of the Gospel to the last end of the world, having been set forth with the most remarkable accidents in one kind of vision, Chap. 6, 7. here followeth another upon the opening of the seventh seal, which yet remained in this eighth, and the ninth, tenth, and eleventh Chapters. Wherein, after preparation to attention, and a praeludium of God's gracious acceptance of the prayers of the Saints, and of his terribleness to the wicked, seven Angels sound their trumpets to call on the hosts of God's judgements, to waste both land and sea, to infect their waters whereof they drank, and the air wherein they breathed, his hosts of hurtful beasts coming out of the bottomless pit, and of men brought from afar upon horses for their destruction; the last of the seven, summoning all to judgement, 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 several passages, there is very great difficulty. Quest. 1. And when he had opened the seventh seal, Vers. 1. there was silence in heaven, as it were half an hour. What is meant by this silence? Answ. Some that will have these visions to set forth things done successively, Brightman. assign the opening of this seal to Constantine's time, when the Church had peace and quietness for a short time, being broken off again by the Arrians. Some refer it to the time after Antichrists destruction, when they say the Church shall be quiet five and forty days before the dry of judgement, Rupertus. Beda. Anfelm. Richard. de Sancto Victore. Pannonius, etc. grounding upon that of Daniel 12.11. where 1290. days having been spoken of for the censing of the daily sacrifice, he is pronounced blessed, that attaineth to 1335. Some refer it to the time of julians' persecution, which was not by fire and sword, but by other subtle means; Blas. Viegas nameth thi● exposition. yet they were debarred from all public service of God, and so there was silence in the Church, but it was a very short time, he reigning but two years. Others understand this silence of attention, Bullinger. Pareus. Forbs. Viegas. F●x, etc. or a kind of stupour making all silent for a time at the appearing of the seven Angels with their trumpets, the judgements 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 heavenly harmony, as it is wont to be with us when any strange thing happeneth, and as it was with jobs friends coming to visit him, they sat down in silence by him seven days. Lastly, one addeth further, Fox. that the general peace when Christ is borne, is hereby signified. To this of admiration and attention do I subscribe, but I do not think any other signification to be 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 under the fift trumpet, the Locusts hurt only such as had not the mark of God in their forehead: much less can it be understood of the quiet after Antichrist destroyed, for then the day of judgement should immediately have succeeded, as it doth not, but six trumpets first. As for julians' time, it were too great a leap 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 everlasting, it cannot be so taken. Note, that the judgements against wicked persecutors of the Church and people of God are so stupendious, that the very Saints and Angels in heaven stand amazed at them, being but in figures represented unto them. Quest. 2. And I saw the seven Angels which stand before God. Vers. 2. Who are these Angels? Answ. There may seem to be such an analogy betwixt this and that Chap. 1.4. Seven spirits before the throne, that these Angels and those spirits may seem to be all one, and that in the apocryphal book of Tobit soundeth likewise, Tobit. 12.15. I am Raphael one of the seven Angels which present the prayers of the Saints, etc. But as I shown there, those seven spirits are not Angels, but them anifold gifts of the spirit; and here by the seven Angels, we are not to understand such a number only standing before God, for thousand thousands stand before him and minister unto him, but seven of them appointed now to this ministry, and therefore they have trumpets given unto them. It is contrary to plain Scripture, and derogatory from the Lord jesus, to hold that there are some Angels which have an office, as it were, to receive and present our prayers before God: for Christ only is our intercessor in heaven, if the Angels and Saints do any thing for us, it is out of their general love and affection to the Church, a soliciting of the Lord for the good of us all in common, that adversaries may be confounded, the Gospel may enjoy a free passage, and the chosen of God may be gathered together, till their number be made up. Quest. 3. And another Angel came and stood by the Altar, Vers. 3. having a golden censer, etc. What Angel 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 upon his casting of fire upon the earth from off the same Altar? Answ. Most Expositors agree, that Christ is figured out by this Angel: for he is called the Angel of the Testament, Malac. 3. neither can it agree to any Angel as an high Priest thus alone to go to the Altar and offer there for all the Saints: the Altar some will have also to be Christ, as Bullinger and Pareus, and Forbs; bullinger's. Pareus. Forbs. Beda. Primasius. Haimo. some the Church of God, well called an Altar, because a spiritual sacrifice is herein daily offered to God, as Beda, Primasius, Haimo, etc. The golden Censer some will have to be 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 understand his precious passions, as Bullinger, etc. The odours which were given unto him, they expound of the sights and groans of God's servants, or of his graciousness, 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 Angel, who was the Author of gathering together that famous Council of Nice, wherein that confession of saith so acceptable to God was concluded upon, but it became an occasion of much contention, by reason of Arrius and his sect. Lyra. Another more strangely understandeth Pope Damasus, ann. 384. who instituted Psalmodies and glory to the Father, etc. which were added to the common prayers. Rupertus. Ribera. Some understand it properly of an Angel, such as he that was present to jaacob in his journeying, or Gabriel that appeared to Mary. For mine own part, I see so much against the most common understanding of this of Christ, as that I cannot think him to be meant here. For first, he appeareth still as a Lamb; secondly, this is said to be but another Angel; thirdly, Odours are given unto 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; fifthly, the prayers of the Saints are spoken of by the same phrase that Chap. 5. where the four and twenty Elders are said to have golaon Vials full of Odours, which are the prayers of the Saints. Where by the prayers of the Saints, their praising of God in Heaven, and praying for our good in general being understood, and not the prayers of the godly upon earth, why should it not be understood here likewise? I think then, that nothing else is here meant, but as before any vision of future things a preparation was made thereunto by a representation of God's Majesty, and of the Lamb delighted in the devotions of his servants as in a sweet presume, but terrible to the wicked, and therefore issued thunders, lightnings, and voices from before him: so now the second particular vision being prepared unto, it is set forth in the figure of this Angel, standing at the Altar and offering Odours with the prayers of the Saints which come up before God, how acceptable the service is which by the godly is done unto God; and in the fire taken and cast upon the earth, producing voices, thunders, etc. 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 upon them, the service which is done unto God being doubtless thus set forth in allusion to the old manner of worshipping. In the former representation, Prayers are called Odours, here Odours are added unto them, Odours to Odours to show yet further their extraordinary sweetness: their voices and thunders, etc. issue forth, here is showed by what means, viz. coals taken from the Altar, signifying that howsoever the holy fire with sweet Odours maketh a pleasant smell, yet without Odours it yields a thundering and terrifying noise, the wicked that pray not can expect nothing but terror 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, etc. understanding the sending down of the holy Ghost in the likeness of fiery tongues, whereupon some were terrified as by thundering, some instructed as by voices, some converted as the earth is moved 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 terror, as I have already said: neither is it strange that the prayers of the Saints coming up before God, the fire of his anger should be stirred up against the wicked world, occasioning so many sighs and groans to come from them. Quest. 3. And the first Angel sounded, Vers. 7, etc. and there was hail and fire mingle with blood, etc. Because there is a noted distance betwixt the four first Trumpets and the other three, and these four do immediately 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 four? Answ. Some will have these seven Angels to represent the Ministers of the Gospel at several times and ages of the world: for as they sounded forth the Word of truth, adversaries soon sprung up, who sought by their fierce oppositions to suppress it. Haime. Caelius. Pannonius. Richard. de Sancto Victore. Zeger, etc. The first were the Apostles, at whose preaching there was great tumult in the world, to the shedding of the blood of many, set forth by hail, and fire, and blood mingled with them, the trees & grass burnt up were such, as for fear fell from the Religion which they had embraced: or else by the hail, etc. they understand 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 up, that is, perish by Gods just judgement, and are called trees because of their instability in times of winds, and grass for their frailty. The second rank of Preachers set forth by the second Angel, where the successors of the Apostles in the next age, against whom the Devil, as a great burning mountain falleth, and the third part of the sea is turned into blood by the destruction of the faithful, the fishes die by the revolting of the wavering, and many teachers who as ships had carried on others, through the greatness of the persecution fall away. The third rank set forth by the third Angel, are the Preachers of the next age, to trouble whom Heretics rise up, these are the Star falling from Heaven, giving light in times past; but now making bitter, by their heretical doctrine, the fountains of holy Scriptures and the rivers of the Fathers, by corrupting them to maintain their heresies thereby. The fourth rank set forth by the fourth Angel, are the Preachers of these last times, who are troubled by Hypocrites and false Prophets, that under a pretext of holiness broach new opinions, whereby it cometh to pass, that a good part of the true knowledge of Christ is obscured, which is the darkening of the Sun to the third part; and the true Church, which is the Moon, much distminished; and the Doctors, which are the Stars, give not so clear light through this means as before. Lyra. Bullinger. Aretius. Some understand Heretics and heresies of several ages, to encounter with whom the faithful are stirred up by these Trumpets sounded. For first, Arrius infected the third part of the world with his heresy. Secondly, Macedonius infected the Sea with his heresy, denying the holy Ghost to be God; the Sea is the Church, so called by reason of baptism; the fishes, Christians, who died by this heresy, etc. Thirdly, Pelagius fell like a Star from preaching the truth to that heresy of free will, which was as bitter wormwood, as being contrary to the sweet Doctrine of justification by the grace of Christ. Fourthly, Eutiches darkened the third part of the Sun, by reaching that there was but one nature in Christ, obscuring thus his Divinity. Bullinger differing somewhat from this, maketh the first Angels sounding to be in the time of the Nazarens, and Hebionites, who maintained that justification was not by faith only, but partly by the Law, the hail of corrupt doctrine being thus mingled with the fire of pretended zeal. The second in the time of the Valentinians, Mannichees, and Montanists, who as a burning mountain sought to overwhelm all things. The third, in the time of Arrius, and Samosatenus. The fourth in the time of Pelagius. Others parallel these Trumpets with the Seals, at the opening whereof, Pareus. Glossa. issued first a white horse, here is fire and hail mingled with blood, as the effect of the Apostles preaching amongst the wicked jews. Secondly, a red horse, here is a burning mountain, hot persecution stirred up by the Heathen Emperors to the destruction of many. Thirdly, a black horse, here a Star falleth from Heaven, setting forth the Authors of bitter heresies. Fourthly, a pale horse, here the Sun, Moon, and Stars are said to be darkened, all things growing corrupt in the Church. Some interpret these seven Trumpets of seven great judgements, which have been upon the world since the beginning: first, by the Flood; secondly, by fire in Sodom; thirdly, by the red Sea, drowning Pharaoh and his host; fourthly, of the Canaanites expelled, etc. as Aretius saith. Some understand them of the degrees, by which Antichrist grew unto 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, gross ignorance like darkness following after this, every of these evils being more dangerous than the preceding one, as the sea is not so gross as the earth, and the rivers are purer than the sea, and the Sun, Moon, and Stars yet above all: so in the corrupting of one of these there is more danger than in the other. When fire and hail are cast upon the earth, it is grievous; but when a burning mountain is cast into the Sea, it is more grievous, etc. Some particularly refer the hail and fire to the contentions in the Council of Nice, Brightman. the burning Mountain cast into the Sea to the Canons made in the same Council, touching the dignity of Archbishops and Metropolitans, etc. the Star called Wormwood, to the reviving of Arrianisme after Constantine's time, and the darkening of the third part of the Sun, etc. to the most bloody persecution of the Vandals in Affrita under Gensericus, ann. 438. Lastly, not to weary the Reader with more varieties, some understand the iudgemets of God at four special times executed upon the jews and wicked Heathen for persecuting the Church and servants of God: first, Fox. the destruction of jerusalem; secondly, a fearful pestilence wasting many Provinces in the time of Antoninus Verus, a bloody persecutor, chief Rome and Italy, and wars throughout all the East, Beda. Aurelius Victo. Eusebius. and Illiricum at the same time, with earthquakes, plagues, overflowings of waters, etc. so that nothing which might make the world miserable was wanting in his days. Thirdly, the Pestilence of ten whole years raging all over the world in the days of Galitenus, who together with his father Valerianus, had been a most bloody persecutor. It began in Ethiopia, Pomponius. and having consumed the people in the south, it spread into the East, and other parts of the world, exhausting the greatest part of the inhabitants, and leaving some places altogether without inhabitants. At the same time also great stir 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 Goths. The Pannonians by the Quadi and Sarmatians, etc. and unto these he joineth the miseries in the days of Dioclesianus and Maximianus, who stirred up the greatest persecution that ever was, after that the Church had enjoyed liberty four and forty years, viz. from the death of Valerianus to the nineteenth year of Dioclesianus. All the ten years 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 give their most precious things for a little food, and selling their possessions for food, became very poor. Some are grass and hurtful weeds, and some noble women went out of Cities into the country to beg. Some going about like shadows ready to fall here and there, stretching out their hands craved something to be given 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 eruptions of the Vandals, Goths, Longobards, and of other barbarous people into the East and West, from the years 475. destroying the Emperors, and prevailing till the time of Carolus Magnus. Amongst so many varieties it is hard to determine. But seeing it is most apparent, that the judgements which should come upon the wicked world are here figured out, in that under the fift Trumpet they only are said to be hurt by the Locusts, who had not the seal of God in their foreheads; and under the sixth, that notwithstanding all which they suffered, they repent not of their idolatries and murders, etc. whence it may be more than probably gathered, that the four 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 show things past, but to come, that exposition referring the great judgements of former ages hither, is to be rejected. I do therefore partly assent to the last exposition, applying these terrible events upon the sounding of these four Trumpets, unto the grievous punishments inflicted upon wicked persecutors, at four most remarkable times: first, at the destruction of jerusalem; 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 years, there should be a distinction of these judgements also. But how do these apparitions agree to these judgements, being almost every one alike, the Sword, Famine, and Pestilence, where as in the figures first there is hail, and fire, and blood upon earth, than a burning mountain in the sea, etc. every one differing greatly from another? I answer, that the Lord did not respect so much the diversity of evils to come, as the number of them and the greatness, able to make all men to turn their eyes to behold and be amazed at them. And more particularly, these are made choice of to set them forth after the manner of the Prophets, who are wont to allude unto some remarkable History of things past, in foretelling of things to come, though they be not of the very same kind: for upon the Egyptians these things were done almost according to the letter, there was hail and fire mingled together, their Rivers were so smitten, as that they could not drink of them without dying, there was darkness of three days and three nights; and finally, the red Sea like blood, falling upon them as a huge mountain, became their destruction, being like fishes tumbled up and down in the deep. To show then that these professed enemies and persecutors of Christianity should be destroyed by God's judgements, as Pharaoh and the Egyptians were, these figures are taken up, and because they had many ways to torment Christians, the Lord showeth that they also should be plagued many ways, and be destroyed with strange judgements before unheard of. For it is God's manner to punish sinners in their kind; the Sodomites, who burned with strange lusts, with a burning fire from Heaven; 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 mountain and worme-wooddy Star, etc. judgements strange and terble. And the third part of the Sea, and the third part of trees, etc. are said to be affected with these judgements as I think, because it was but a third part of the whole world where these tragedies were acted, if the parts unknown till of late, and yet unknown be considered. Quest. 4. And I saw and heard an Angel flying thorough the midst of Heaven, saying with a loud voice, Woe, Vers. 13. etc. What Angel was this, and why is this cry interposed here? Answ. The vulgar Latin, and Arias Montanus, for Angel read Eagle, I saw an Eagle flying, but in all other Copies it is an Angel. Lyra. Petr. Damas'. Viegas. Ribera. Hereupon some stand to find out why an Eagle should be used to cry thus, and resolve that it was one of the four animals like an Eagle, and some john himself, who was hereby figured out, and some the Preachers of the last times, or some singular Preacher, who should foretell the judgements of those days. Beda, Arethas, and Ticonius follow the vulgar: but there is the like passage again afterwards, Reuel. 14.6. where it is spoken of an Angel, putting it out of doubt that it is an Angel here also. Forbs. Brightman. Pareus. Some will have this Angel to be Gregory the great, who gave warning of the Ant●christ not above three years before, lib. 4. Epist. 34. The king of pride is at hand, and which is horrible to speak, an army of Priests is prepared, Epist. 38. He iterateth the same, and addeth, He is Antichrist that shall challenge to himself to be universal Bishop. Not much above three years after, Boniface the third took upon him this title, and his successors likewise to this day, plainly declaring the Pope to be Antichrist even by their own rule, which is, That the Pope cannot err. And therefore Pope Gregory erred not in thus saying, but it was truth which he so seriously and often affirmed, He that will be universal Bishop, is Antichrist. This, howsoever 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 blood of Christians are complained against under the fift Seal. It is more genuine therefore by this Angel to understand an Angel properly, as in speaking of other Angels, who flieth thorough the midst of the Heaven, that the sound of his denunciation might be heard every where, he giveth warning of greater plagues yet to come. Hitherto terrible judgements against professed enemies of Christianity riding upon the red horse had been represented, now the case of heretics and of corrupters of Religion in the Papacy cometh to be described in the fift and sixth Trumpets, and the final destruction of all the wicked in the seventh: and because these judgements should yet be more grievous than the former, it is cried, Woe, woe, woe, as there were three times of execution yet to come, that if it were possible, men's hard hearts might be pierced, and many being brought to repentance might escape these evils. For it is Gods usual manner to give warning before he striketh, which if it be not taken, the heavier will the judgements be when they come. CHAP. IX. ANd the fift Angel blew his Trumpet, Quest. 1 and I saw a Star fallen from Heaven to the earth, and to him was given the key of the bottomless pit, etc. What is meant by this Star, and by the Locusts coming out of hell, together with the circumstances of their description in their form, time, manner of tormenting, and King, which is set over them? Many Writers by this Star understand the Bishops of Rome in their succession, Answ. when they fell from being heavenly and seeking after the salvation of men's souls, to be earthly, and to seek more after honours and riches here: for than they had keys indeed, but of the bottomless pit. Brightman. And some more particularly refer this Trumpet to Boniface the third, who obtained of the Emperor Phocas to be universal 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. Darkness arose when ignorance prevailed, and in these times of ignorance an innumerable company of religious persons of diverse orders, who like Locusts eat up the fat and best things every where. They sting like Scorpions when they seem least to intent 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 unwittingly receive such Doctrine from them as turneth to a sting of conscience more grievous than the bodily death, viz. the doctrine of Purgatory, and of uncertainty of salvation, and of the merit of works, and of superstitious orders, and tedious pilgrimages, and bloody whip, more grievous than present death. The time of five months limited unto them, some understand indefinitely, Bib●●an ●●r. Arto ●●us. Rullinger. Chytraeus. this being the whole time of the Locusts which lay their eggs in Autumn, 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 have the whole time of these Locusts set forth, which is all the time of their flourishing, but how long this shall be it is uncertain. joach. Abbas. Brightman. Some resolving these months into 150. and taking a day for a year, reckon upon 150. years, for in the time of Innocent the third, ann. 1210. the warm time of their hatching came in by the new orders of Dominicans, Franciscans, Mendicants, observants, Trinitaries, and Friars of the holy Ghost, in so much as Polidor Virgil saith, Lib. 7.3. That no age was so fruitful of the Religious as this. But in the time of Wicliffe, ann. 1360. they were blown away as by a strong west wind in many places. Some understand by these five months a short time only for the comfort of the godly, joan. Leonard. D. Fulke. or five ages of six, which is the whole time of the world, and so this shall last till the sixth age. Some the whole time of this life, Ambrose. Primas. Beda. Richard. de Sancto Victore. Thom. Aquin. Haimo. Forbs. which is maintained by the five senses, or consisteth of five ages, infancy, childhood, youth, man's estate, and old age. Some lastly hold, that it is alluded unto the time of the flood prevailing upon the old world, which was five months. They go forth like horses prepared unto battle to show their strength, they have Crowns of gold to show their usurped power over Kings, they have the faces of men to show their flattery, hair like women to show their alluring enticements, the teeth of Lions to show their devouring of all. Their brest-plates for defence show, that they are exempt from the reach of all secular power, their sting in their tail showeth their false doctrine under the best pretext, for the false prophet is the tail, their King is Satan, and his Vicegerent upon earth the Pope, destroying all his opposites corporally, and his followers spiritually. There are some differences in resolving this description, but all speak almost to this effect. Some add unto the Papists, the Saracens arising about the same time, Brightman. and so will have them set forth by the Locusts also. For ann. 630. they began under Mahomet to afflict the Countries of Arabia, Syria, Mesopotamia, Armenia, Persia, Egypt, Africa and Spain, and continued till about the end of the reign of Leo Copronimus, ann. 780. at what time, though their forces were not utterly broken, for they continued 400. years, yet they were so broken, as that they could not do such hurt as in times past. Lacanadraco subdued them in Asia, Constantine with his mother Irene overthrew them, and so did Nicephorus, and Theophilus, and Michael, etc. After this in Italy, being called from Babylon to their help, ann. 830. they proved most infested enemies, wasting all, neither could they be suppressed, till that Otto the second overthrew them, ann. 980. with so great a slaughter, as that the place where, was called The death of the Saracens till this day. Some prefer 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 lives are spared, but by taking their children from them, and ravishing their wives, and inthralling them to base slavery, they make their lives more tedious to them than death: and as for the time of five months he subscribeth to that allusion noted before unto the time of the Locusts life. The popish sort expound this Trumpet altogether of things yet to come. For they say, that the Devil by God's permission shall stir up a great number of Heretics towards the end of the world, who shall persecute the Catholics and torment them diversely: for this Blasius Virgas saith, is their common exposition. Lyra. R●pertus. Some by the Star falling from Heaven understand Lucifer, and therefore it is said which had fallen; he by God's permission bringeth as it were out of hell, an infinite multitude of cruel and barbarous Vandals, who under five Kings which they had, swarmed in all places, namely under Gunderinus, Gensericus, Hunericus, Trafimundus, and Gelimer, most horribly tormenting the world both in the East and West. Now of all these expositions, I find that most of our side prefer the first, touching the Pope and his religions, and many things in the description do fit so well that I would gladly join with them, but that I am resolved upon such reasons as I have already set down, that not corruptions in Religion, but plagues coming upon the world therefore are here represented. Which being so, and the last judgements having been executed against professed enemies of Christianity at the four first soundings; order requireth that some thing now should follow against Heretics, as they were the next troublers of the Church. If then any great judgement which may be fitted to this description, can be found out in the time of the Arrian heresy, it seems 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 careful in setting down the judgements to come upon the heathen persecutors and upon the Antichrist of Rome, that the middle time bringing the Church to so great misery, and therefore most remarkably punished certain hundreds of years together should be passed over in silence, a● it is if we find not out something agreeing unto it under 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 passed without name, leaping about like Locusts to make a prey of other men's possessions, and by their huge swarms and multitudes prevailing where they came to the bringing of all things to ruin. They were first brought in by Valens an Arrian Emperor, about ann. 366. but fight against him they became his destruction, Ruffind. 2.6.13. for they fired the town into which he fled, so that he miserably perished together with it. And after this, partly in Africa, and partly in Italy, Germany, and France, even almost all over the Christian world, they were most manifest scourges sent for a plague upon the Heresies which were most rife in those times, Victor. uticenfis. and chief that of Arrius. And this plague continued breaking out oft times more violently the space of about 184. years from the first to the last, viz. till ann. 550. in which time, when they got 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 bloody persecutors that ever were. Some were sent into banishment, and if through infirmity any could not keep pace with the rest, they were fastened to the tails of horses, and dragged against the stones till they were piteously rend and torn. Some were compelled to carry unreasonable burdens, and if being oppressed with the weight they went slowly, they were whipped with whips full of iron pricks, that put them to exceeding great torment. Then they which before had been rulers of the world, were made slaves unto a barbarous people. For Augustulus was compelled by them to divest himself of his imperial robes, and to go 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 Emperor of the East, cut them quite off from having 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 Kingdom of Italy, and ruled for the space of above two hundred years, till the time of Charles the great. All which History, that it may be understood the better, I have thought good to transcribe hither as I find it to have been by others collected together. I have already touched Valens his bringing in of the Goths into the East to his own ruin about ann. 380. After him reigned Theodosius sixteen years, all which time that savage Nation was able to do no great hurt. But in the days of Arcadius and Honorius, the sons of Theodosius, they came in great multitudes, especially into the west where Honorius reigned. For Radagisus King of the Goths came in the eighteenth year of his reign into Italy, with 200000. men ann. 409. but this great multitude being dispersed and perishing by famine, he came to a miserable end: but five years after, Alaricus who succeeded him, besieged and took Rome and spoilt it and the rest of Italy. Adaulphus succeeded him, and took Rome the second time. After him Genscricus came with 500000. and took Rome the third time, ann. 445. After this, Odoacer King of the Rugians took Rome, and quite overthrew the Empire, reigning in Italy fourteen years. Against him came Theodoricus King of the Goths, sent by Zeno Emperor of the East, who overcoming him, reigned in Italy three and thirty years. Atalaricus succeeded him and reigned eight years: then Theodatus two years, and he being deposed, Vitiges was made King, and reigned five years; he being taken prisoner by Bellisarius, a Captain sent by justinian Emperor of the East, Totilas succeeded; under whom, and Vitiges his predecessor, Italy and Rome endured infinite miseries. Totilas took Rome the fifth time and razed it to the ground, burning all with fire fourteen days together, and so the Citizens being left harbourless, wandered about the fields of Campania, he reigned ten years; and than Etius, another famous Captain being sent against him, he was overcome, and an end was put to the Kingdom of the Goths. These times being computed together from the eighteenth year of Honorius, when these Locusts began first to swarm in Italy under Radagisus, unto Totilas the last King of the Goths, will appear to be about 150 years. For the eighteenth year of Honorius, when Radagisus came, was the fourth of Theodosius of the East, who reigned 38. years after; Martianus 7. Leo 17. Zeno 17. under whose reign Odoacer began and reigned 14. years, Theodoricus 33. Atalaricus 8. Theodatus more than 2. Vitiges 5. an inter regnum after that Bellisarius had overthrown Vitiges 2. Totilas 10. From Radagisus then to the end of Zenoes' reign are 80. years, when the Roman Empire was put down in Augustulus, which time I reckon by the eastern Emperors, because that after Honorius, who reigned 29. years, Valentmian the third only reigned 30. years, but after him there were many which stood so short a time, and were so unhappy in their reigns, 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. years, which being put unto the former 80. amount to 154. Now it is to be noted, that the Kingdom of these strangers was some years before the end of Zenoes' Empire before spoken of, and the time of Theodatus might be two or three years more than are reckoned, wherefore we may deduct out of this some five or six years, because this change was under Zeno, and so the time will be 148. unto which if we add again the foresaid two or three, the whole will be about 150. from ann. 409. too ann. 559. This ground being thus laid, all things will most excellently agree to these troubles. For first the Devil, who is a murderer from the beginning, in times past a Lucifer, but fallen, is by God appointed for a punishment of heresy to bring in an infinite multitude of strangers, and this is his opening of the bottomless pit, because the purpose of spoiling, wasting, and destroying is from hell. These are compared to Locusts, darkening the air through their multitude, as in Egypt, both because they had no certain place of habitation, but preyed upon 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 proved most mischievous to Christendom; as the Scorpion looketh pleasantly, and putteth to no pain at the first, till after three days, when the torments of his stinging are most grièuous and kill, for which cause also their sting is said to be in their tail. Yet there is a difference from the Scorpion's sting, in that these only torment and kill not, and torment such only as want the mark of God in their forehead. For though many in these wars were slain, yet the Empire was but wounded as it were, and not for ever destroyed, seeing after a certain time it revived again. And it is the state in general 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 seem that they were hurt most, for so much as the Orthodox were most peresecuted by the Goths, being partly after a time drawn to be Arrians. This exception I take it, is made to note that such as were not sealed, but turned away after Heresy, were the cause of this mischief, neither could the Elect receive any damage hereby, seeing all outward calamities suffered for God's sake are turned to an inward advantage unto them. The time of five months being resolved into days, is just the foresaid term of 150. years, a year being understood by a day, as is frequent in prophecies. It may also be applied unto the five times of Rome's vanquishment in the compass of these years. The state being thus often overturned, and they who were wont to be Lords of all into servitude reduced, their houses fired, their wives ravished, their riches coming into the possession of others, and themselves exposed to extreme poverty and want, harbourless and comfortless, no marvel though they desired rather to die, expecting no end of these miseries. To show the warlike manner of their coming, they are further likened to horses prepared unto the battle; to show the sovereignty to which they attained, Crowns like gold are ascribed unto them, to show that they were no true Locusts, but only of their quality and condition, they are said to have the faces of men, and the hair of women to show their barbarousness, and the teeth of Lions for their devouring and cruel tearing in pieces, none being able to withstand them in their time. Their iron brest-plates show their might, their wings their swift and sudden coming, their noise their hideousness in their coming. Their term of five months is again repeated, to make the Allegory taken from true Locusts to hold the better, seeing this is the whole term of their life, as hath been already showed, and therefore it is set forth by months, and not by days. The Angel of the bottomless pit, a murderer and destroyer, is said to be their King, to note out by whose instigation they came forth, and under whose banner they fought, although God used them herein as instruments to execute his just judgements. And thus I have by God's grace fitted a most kindly exposition to this most hard and mystical passage. Whence we may see; that besides ordinary, God hath unexpected ways to plague wickedness withal, and to abate the pride of those that are most potent and think themselves most secure. And whosoever are the instruments to execute Gods will in this kind, can do nothing no longer time than he permitteth them. And howsoever the godly being mixed with others partake in outward miseries, yet nothing shall be able to hurt them, God having a special care at these times over them, so that they have wherein to rejoice when all things are confounded; for no hurt, which is an hurt indeed, can come to them, seeing these outward things are but shadows, and as the superfluous hairs of the head, in losing whereof there is no detriment, as Chrysostome and Augustine speak. Quest. And the sixth Angel blew his Trumpet, Vers. 13. and I heard a voice from the four corners of the altar, etc. Lose the four Angels bound in the great river Euphrates. And these four Angels were loosed, being prepared for an hour, for a day, for a month, and for a year. Who are these four Angels? What voice commandeth their losing, and what is meant by the time of an hour, day, etc. for which it is said they are prepared? Answ. Some by these four Angels understand two Popes, Lyra. P●t. Aureol●●. D. Ant. and two Emperors; Symmachus, and Laurentius an Antipope, and Anastasius Emperor in the East, an Eutichian Heretic, and Theodoricus King of Italy, an Arrian, about ann. 502. For these two in contending for the Popedom, this Emperor and King in standing for their heresies destroyed a great number of people, which they were ready to do 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 fare off, that they may not look at the Pope and Papacy, Beda. Richard. de Sancto victore. Haimo. Rupertus. Arethas, etc. expound this of all the Devils in hell which are now bound, but shall be let lose in the time of Antichrist to make such havoc in the Church, destroying and killing of Catholics, so as the like was never done before, and this, Viegas the jesuite 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 lived a fare off, and fare distant one from another; nor the second, because it is a judgement upon the world for sin, not a trial of the Church by further persecution. And it may be plainly found out to have been already fulfilled, and therefore in vain applied to future times. There is then a third exposition embraced by all ours, by which the Saracens and Turks are understood here, to have been loosed at this sounding, to become a scourge to Popery, the last and greatest trouble of the Church of God. This sixth Angel sounded unto judgements upon 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 judgement in Italy, yet because there will be a fit place to figure them out in another vision, Chap. 13. the Spirit of God proceedeth here to the Saracens, the greater and more universal judgement. The voice which was heard speaking to the sixth Angel from amongst the four horns of the Altar, is by the consent of all, the voice of the Lord jesus, who had suffered, and was sacrificed for our sins: he uttereth his voice, not from the midst of the throne, where he stood, but from the midst of the Altar, under which it is said before, the souls lay crying for revenge; to show, that their cries were heard and prevailed to the producing of the grievous evils following. They were answered before by signs, for the Angel took coals from the Altar and threw them down to the earth, whence ensued thunders, lightnings, and earthquakes: but now by a lively voice commanding to lose the four Angels bound at Euphrates, who stood always ready at an hour, day, month or year, that they might go forth to kill, and destroy, and come upon these gross corrupters of religion with innumerable and invincible armies of Saracens and Turks. Brightman. Some understand by these four Angels, four chief rulers of the Turks stirred up by the evil Angels, which are devils, ann. 1300. For after a great overthrow received by the Scythians, recollecting their forces again, they divided that part of Asia which they held amongst four Peers, Carmanus, Sarchanes, Gregor. lib. 7.1. Calames, and Ottoman; there was also for a time a fift Amurius, but the government was soon reduced to four again. They are said to be loosed, when they began to prevail on this side Euphrates, which was not till about this time. For howsoever they did much damnify the Romans before, yet they were made still to retire by the Catalaunes under the reign 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 broke out, and in a short space possessed themselves of the holy land, held till then by the Christians, and in other places also did greatly enlarge their dominions, whereunto they were more enabled by growing to a monarchy under Ottoman, after that they had been a while divided under four. The time of an hour, day, month, and year, according to this, is applied to the continuance of the Turkish greatness, which counting a day for a year, is 396. years, and so shall have end ann. 1696. for so much as it began 1000. And unto this of Brightmans' agreeth Fox, Fox. as touching the time when this taketh place, though not in the particular exposition of these four Angels, & of the hour, day, Bullinger. Ill●ricus. Pareus. etc. Others understand the Turks, with all that joined with them from the first beginning of their prevailing, about ann. 620. in the days of Mahomet: for there were four sorts of people, who joined together, Saracens, Turks, Arabians, and Tartarians. These are said to be bound in Euphrates, which is a great river descending from the mountains of Armenia thorough the midst of Caldea and Babylon, because this river was anciently the bound of these barbarous people, past which they came not to infest the Roman Empire, till the time of Heraclius, who called forth the Saracens to help him in his war against the Persians, but dismissing them without their pay, they being hereby incensed, under their Captain Homar joined unto them the Arabians, etc. and invading the Roman Empire, in a short time subdued all Arabia, Palestina, Egypt, Africa, Cyprus, and Asia the lesser, even to Byzantium, and afterwards Spain, which they held till ann. 1488. in the time of Ferdinand king of Castille, grandfather to Charles the fift. These four peoples came together at the last under one Sultan Ottoman. They are set forth by the name of Angels, because they were sent of God to punish the wickedness of Christian people. They were ready for an hour, a day, etc. to note their sudden coming and growing to such a greatness, and their armies are all figured out afterwards by horsemen. Some understand here the four Angels of Chap. 7. which held the winds, Andrea's. Grasserus. because their losing hath not hitherto been set forth, and by the horses appearing, understand the Goths sacking Rome four times, and by putting down the secular Empire made way to a spiritual, by the horsemen the Roman hierarchy. But this is nothing agreeable to our purpose, neither can I stand to examine the reason of bringing them in here which have been so aptly fitted to another place. I hold it most clear and evident, that this passage doth properly belong unto the Saracens and Turks with their associates, being four in number; so populous, and having upon such a sudden overrun so great a part of the world. Ann. 631. For under Homar successor to Mahomet, a great part of Syria and Egypt were subdued by them, having before taken Damascus, Gaza, and jerusalem. Ormisda the King of the Persians at that time called to his aid against them the Turks, Ann. 634. who soon after killing him, joined with the Saracens as one people, and won Cilicia, Cappadocia, Ann. 646. Mesopotamia, Cyprus, etc. Under Homan their next king, they won Africa and Babylon, and so to the number of one and twenty more, successively they were always enlarging their bounds till ann. 832. their chief Governor being called Calypha, which signifieth a general Lord, and the governors of Provinces, Sultan's. After this, the Sultan's growing ambitious, fought one against another, and against the Calypha; which opportunity the Turks taking, committed many rapines, and enriching themselves, at the last challenged to themselves the Empire of Asia, creating one Zadoc their Emperor ann. 1051. after whom diverse reigned, more and more enlarging their bounds, till ann. 1240. the Tartarians subdued them but in the days of Ottoman, ann. 1300. they recovered again their former Empire, and further subdued Constantinople, and have exceedingly shaken the state of Christendom in these nearer parts, as all men know. And the time of their first beginning agreeth best to our purpose, being not much above one hundred years after that the plague by the Goths was over, so that I cannot assent unto them that will have the year 1300. designed here, when the Turks recovered again their greatness, and grew more potent than ever before, seeing there is no just reason, if we proceed as we have begun, to exclude, but rather to include the Saracens with the Turks, seeing together they have been many years, and are one common plague sent of God, and are united in one and the same religion. Now to fit every passage in the Text unto them, vers. 14. when it was the Lords will that they should come and plague the world on this side Euphrates, he declareth it by bidding the four Angels bound in Euphrates to be loosed, because as there are good Angels to excite unto good actions, so there be evil ones to instigate unto evil, to rapine, murder, and bloodshed. The Devil had no power before in these barbarous people, because not appointed by God, but prohibited from invading the Christian territories; but now he hath licence, and four art said to be loosed, because they instigated four peoples. And there needed no more but to lose them, for they were most ready at an hour, etc. whether the Lord would have them go forth at an hour's warning, or a days, or a months, or a years, so that whensoever he should say, go this hour, or this week, etc. 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 only showed upon what warning they were ready, and not how long they should tyrannize, and because the accounting of a day for a year holdeth not so currently in this place, in respect of the hour also mentioned. They kill the third part of men, such great slaughters did the Turks make where they came, that of three parts, not above two escaped. Vers. 16. The number of their armies of horse two millions of millions. Never was there seen such an army of horsemen together, neither is i● possible, but by an hyperbole an infinite number is put for a wonderful great number. And truly the armies of these people have 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 jacinth, and brimstone, the heads of the horses, as of Lions. This showeth, how they should waste the world of people by all means, even as a devouring 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 be withstood in their time, and as that fire is the most hideous of all fires, so these have been the most terrible of all people: Their jacinth colour is red, or yellow, or blue, as the Lily signified hereby. Their lion's heads show their fierceness, Fire, brimstone, and smoke went out of their mouths. They did even breath out cruelty, threatening destruction to such as withstood them; if the great Turk doth but speak the word, the greatest of his subjects dareth not but submit, even unto the death, yea to the execution of himself. No Sanneherib hath ever spoken more proudly and minaciously, than he hath been wont to do. Their powers are in their mouths, and in their tails: The Locusts power was in their tails only, for they spoke not against Christianity in general, but were ready (though in a corrupt manner) to entertain it: but these as professed enemies defy Christianity, and make war against it, and by cruelty and deceivableness seek to draw as many to Mahumetisme as they can; and thus they destroy both souls and bodies. And because they are said to have lions heads, as the Locusts Lions teeth, and it is the property of a lion to kill with his tail; they kill also with the tail, as they did being first called upon for aid, but turning to be destruction to such as called them; as the serpent proveth to him that receiveth it. Vers. 20. The rest neither repent that they should not worship Devils, nor images of gold, etc. Verse. 21. Neither repent they of their murders, etc. In these words is set forth the obstinacy of the Papists, and it is made yet more evident, that the Turks were sent for a plague of their superstitions and corruptions. And the event answereth the prediction, for they are as great worshippers of images, as great murderers & fornicators as ever they were. Neither can this be applied to any but them, seeing they only of late days have been notorious for their idolatries, and massacres, and whoredoms also, which have been observed by all the world. And whereas Devils are mentioned, the worshipping of whom, it seemeth, cannot be charged upon them, let their delusions by apparitions, and voices uttered at the Sepulchers of Saints, and by images be considered, and I doubt not but the indifferent arbiter will acknowledge that these things come from Devils, who are worshipped upon an imagination that they are the Saints. Again, an idol is nothing, saith the Apostle, but what is sacrificed to idols, is to Devils. Wherefore let not us that have repent, and so are spared from the Turks invasion, make a relapse again, but praise God for this mercy, and pity their obstinacy and blindness, which know not the time of their visitation. CHAP. X. ANd I saw another strong Angel coming down from heaven, compassed with a cloud, Vers. 1. and a rainbow upon his head, etc. Who is this Angel? What little book open is it that he holdeth in his hand? Why doth he stand so strangely one foot upon the sea and another upon the land? What meaneth his loud cry, and the seven thunders uttering their voices thereupon, which must not be written? And why doth he swear so seriously, that time shall be no more but during the sounding of the seventh Angel? And what is meant in that john is bidden to eat that little book, etc. for all these things do so hang together, that they must needs be expounded together? Answ. It is to be understood, that all these things come under the fixed trumpet, and therefore are to be referred to the same times, though perhaps beginning somewhat after the judgements before declared. Hitherto hath been nothing but matter of terror by fierce enemies in infinite multitudes, destroying a world of people for idolatry, murders, fornications, etc. Now because the Lord had some people in these most corrupt times, which read and cleaved unto the Scriptures, and impugned hereby those gross corruptions, though with danger of their lives, and prospered in respect of their cause in so doing: it seemed good unto the Spirit of God by some figure to show this also, and the figure is an open book in the hand of a strong Angel, eaten up by john, which was sweet in his mouth, but bitter in his belly. And again, in the next Chapter a reed given unto him to measure the temple, the outward Court being left unmeasured, as being trampled v●der foot by the Gentiles two and forty months; in all which time, the two witnesses of God prophesy in sackcloth, etc. C●y●rae●s. Bulling●r. Aret●●s. Aug●st. etc. Br●ghtman. For●s, etc. This being thus generally premised, I come now to the particular Quaeres. This strong Angel, by the consent of most Expositors, is the Lord jesus, who hath a rainbow about his head, to show the security brought unto men by him; is clothed with a cloud, that is, the nature of man; his face shineth as the Sun, because he is the light of the world; his feet like pillars of fire, to show that his ministers propagating the Gospel, kindle a fire of fervent love where they come; one foot being set upon the earth and the other upon the sea, set forth his dominion over sea and land. Ly●a. Lyra understandeth the Emperor justinus, and his Nephew justinianus about the year 518. who held a little book open when he wrote his Epistles against the Arrians, in favour of the Orthodox. Lastly, some understand an Angel properly, either Gabriel, or some other, perhaps the same that was before so desirous to have the book opened, Chap. 5. but all the seals now being opened, and men not being moved to repentance, it is precisely noted in the Chapter before going, he cometh again roaring as a Lion, so loud, as that thunders Echo-like are heard, Arethas. Andrea's. Abbas. joach. Fox. and protesteth that time shall be no more, etc. that men might hereby at the least be awakened & made to repent. And unto this do I subscribe, because I see no necessity of understanding Christ by an Angel here, but rather as the word soundeth: for it is expressed in none other terms but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another Angel, that is, another such, as the Angels blowing the trumpets. When Christ is set forth by this name, it is always with some addition, as the Angel of the Covenant, etc. Moreover, what need was there that Christ should now leave his royal throne in heaven to come down to the earth, when he had many ministers fit for this service; and indeed, this cannot well be applied unto Christ, seeing it is expressly said, Act. 3. The heavens must contain him till the time of restoring all things. Whereas the apparatus of a cloud, rainbow, etc. may seem not to agree to an Angel indeed: let it be considered, that the Angels in heaven do partake with Christ in his glory, as the Saints do; and than it will not seem absurd that an Angel should be 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 book opened, Pareus. some will have to be the same which before was said to be sealed. Some the holy Scriptures, the opening and right understanding whereof, Aretius. after that they had been long kept shut in the time of Popery, is here figured out. And this seemeth to me to agree best, for the other book must needs be very great, out of which so many horses issued, and other things appeared, this of the Scriptures is but a little book in comparison. Moreover, the contents of the other book were before declared, and therefore superfluous it was to propound it again. Pareus. Bullinger. Forbs. One foot set upon the sea and the other upon the land, some understand to have been done, to show Christ's dominion over sea and land, even in the time of persecutions, when he might seem to have been cast out of his possession. Others allegorically, Brightman. Tho. Aquin. Beda. by his feet understand the instruments of rearing up the Gospel again, and so apply his right foot unto the most famous, and the left to others of less note, these were set upon 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 he address himself more fitly to tell of the destruction of it, than by this gesture of setting his feet upon sea and land, and lifting up his hand to heaven. Touching his loud cry, and the seven thunders hereupon uttering their voices, which john must not write; these things serve further to declare the terror of this messenger sent from heaven: for when the Lion roareth, the beasts of the forest tremble, so when this Angel is set forth roaring so loud that a thundering noise reboundeth again from the sound of his voice, the Lord would have men to tremble at it, and repent, and turn to the Lord from their sins, wherein they are noted hitherto to have persisted. The things uttered by the thunders the Lord will not have 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 seven, which is a number of perfection, to show that many terrors should come upon the world, if haply they would be roused up hereby. Others by these thunders understand the ministers of these times, Brightman. who like sons of thunder cry aloud to move men to repentance, and the number of seven is used, to show that they are guided by the Spirit, with his sevenfold gifts, neither do they utter any thing but from Christ's mouth, whose echoes they are. What they utter must not be written, because there are some mysteries which should not be known now, Pareus. but are reserved 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 he understandeth the ministers in the time of persecution, who did not forbear to utter their thundering voices against Tyrants, though unto deaf ears; which is noted, in that john 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 God's ministers might not be discouraged, but account of their ministry as most precious, & therefore sealed up, though unprofitable to salvation to the wicked world. Let the reader follow which of these he will, but the first seemeth to me most natural and less strained. Pareus. Pareus mentioneth other words here used in some copies, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Andrea's, and Bibliaregia, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but all cometh to one; After these things writ again, and writ not these things. Touching the oath here taken, it is to assure us, that it will not be long before Christ's coming to judgement, but under the sound of the seventh Angel, that none might defer the time of their repentance. And yet, for so much as the time of this Angels sounding is uncertain, Napie●. though we may know when it beginneth, the just time of the Lords coming to judgement cannot hence be gathered. Wherefore that strain of some (which make the seven seals and trumpets to parallel one another, and to contain every one an equal portion of time, viz. either two hundred and fifty year more or less, and from this ground determine of this time of judgement) is to be declined as erroneous, seeing these times have appeared to be unequal, some one being as long as two or three others. And he calleth the Lords coming to judgement, & the consummation of this world, the mystery of God by the Prophets foretold, because it is hidden from most men, and yet apprehended by faith only, but the Prophets did not cease from time to time to speak of it. Thus all Expositors agree but only Brightman, who expound h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, delay; Brightman. and the mystery of God of the calling home of the jews, and of their flourishing estate, after this their calling foretold by the Prophets. So that he will have this book to extend no further, but to the accomplishment of this mystery. But for so much as plain mention is made of the rising of the dead under the seventh trumpet to come to judgement, Chap. 11. vers. 18. it is evident, that the mystery to be finished here mentioned, is the consummation of the world, and not the vocation of the jews. Touching the eating of this little book, john is herein made a figure of those instruments, whom God meant to use to set open the Scriptures, Ezech 3. after that they had been so long shut up. For by earnest studying they did even devour this book, taking great pleasure in this study, but afterwards it was an occasion of much suffering, set forth by the sweetness in the mouth and bitterness in the belly. Thus most Writers agree, Rupertus. Thom. Aquin. but some understand this of the person of john, who was to return from banishment, and to preach the cospel again. But the extent of his preaching here mentioned is so great, as that it cannot agree to his person, who preached only in Ephesus a few years after this. Again it is under the sixth trumpet, long before which john was departed. And●●a●. Some think that john shall live again in the days of Antichrist, and come and prophesy with Enoch and Elias. But this is a fond fantasy, the truth hath already been showed, whereupon we may build, because confirmed by experience. The word of God being shut up in the time of Popery, hath long ago been set open again by the hand of a strong Angel, and it hath been prophesied again to many Kings, Peoples and Nations: and although it be opposed to this day, and Popery oft getteth the upper hand in sundry places, yet herein the truth suffereth but as in the time of the Primitive Church, it was above three hundred years before that it was generally received then: so that the time of judgement, when an end shall be put to all things, cannot be fare off, and this should move every one of us to turn speedily to the Lord by true repentance, and to bear patiently any adversity for the Lords sake, nothing doubting, but as the holding forth of this open book hath been already accomplished, and the preaching again after so long a time of silence, so whatsoever is here further averred by the same Angel of the consummation of this world shall also undoubtedly follow, and yet a little while he that shall come will come and will not tarry. CHAP. XI. AND there was given me a reed like a rod, and the Angel 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, etc. What is figured out by this measuring, Quest. 1 & the leaving out of the outer Court to be trodden under foot by the Gentiles 42. months? Who are the 2. witnesses that prophesy in sackcloth, & what time is designed by their 1260. days? What are the miracles done by them, and the beast that killeth them? What time is meant by three days and a half, wherein their dead bodies should lie unburied? And what is their rising again, and being called up into heaven? And lastly, what is the great earthquake shaking the great city, so that the tenth part falleth, and seven thousand men are slain, and what city is this called Spiritually Sodom and Egypt, where the Lord was slain? Answ. These things are very obscure, and therefore Interpreters are much divided 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 been figured out. Here Pareus telleth of some, that understand this literally of jerusalem and the Temple there, the re-edifying of which is here figured out: but this cannot stand, because not only the Court, but Temple, and Altar, and all are trodden under foot of the Gentiles, neither shall this Temple or Altar ever be re-edified again. The Papists generally grounding upon the opinion of the ancients, refer all to Antichrists time, Irenaeus. justin. Martyr. Cyprian. jerom. Basil. Chrsost. etc. who they think is yet to come, and shall reign three years and an half, but Enoch & Elias shall resist him, doing many miracles, etc. The consent of antiquity, I confess, may much move, and is indeed to be regarded in matter of faith, when with one consent they give the sense of any place of Scripture, which requireth not experience for the better understanding thereof. But the things here set forth being of that nature, that they cannot be so well understood, till that in process of time the event giveth some light to the prophecy, it is no derogation from the ancients herein to go from them, especially when by evident reason it appeareth, that they have erred in their judgement. And Bellarmine himself consenteth, Lib. 3. de P. R. cap. 5. that the Fathers have erred much about the Antichrist, because they saw not the histories of future times. jeronym. in Malac. ad Minerium, & Alexandrum, cap. 4. Neither yet are the ancient Fathers for the coming of Enoch and Elias in person, for Jerome calleth them judaizers, who think that Enoch and Elias shall come again in person: for he saith, The jews and judaizing heretics think, that Elias shall come again and restore all things; but to this Christ answereth, when being demanded about the coming of Elias, he saith, Elias indeed shall come, and if ye believe it, he is already come, by Elias meaning john Baptist. Moreover, that this is an error is plain; 1. Because it is impossible, Reas. 1 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 do, that is, be received of all the jews for the Messiah, build the Temple in three days, overthrew the Turk, the Persian, the grand Cham, and Prester john, kill the three kings of Egypt, Libya, and Aethiopia, build up 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 be destroyed, Reas. 2 and from his death to the end of the world shall be but five and forty days, and so the very day of judgement shall be known, contrary to the consent of all Scripture. 3. Because the things in this book set forth are said to be such, Reas. 3 as must shortly be done: now for so much as a great part of the book is spent against Antichrist, it cannot be, that his time should be put off so long, or be so short when it cometh, seeing it occupieth the greatest part of this prophecy comprehending the whole time of the Gospel. Yea, the Apostle Paul saith plainly, 2 Thess. 2.7. that the mystery of iniquity did then work. Lastly, Antichristianisme is a mystery that is so covertly carried, that Antichrist can hardly be discerned when he is come, Bullinger. Fox. Pareus. Brightman, etc. so that many shall be deceived which were not so, if he were a professed enemy and had Enoch and Elias to fight against him. Our Divines generally hold, that there is set forth a re-edifying of the spiritual Temple of God, being ruined and almost razed to the ground by the fury and malice of the enemies thereof, as in the like figure, Ezech. 40. etc. is set forth the re-edifying of the material Temple being destroyed by the Babylonians after their return from captivity. Even as when one is set to measure ground for any building to be set upon 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 spiritual 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 joachim, Rupertus, Haimo, Beza, etc. But the difference in the sense is nothing, the Court whether inner or outer is left unmeasured to figure out the power which the Gentiles should have there even in the time of the repairing of the decays of God's Church, by oppugning error, and teaching the truth. But what is meant by the Court is hard to determine. Some understand the Popish Clergy, Pareus. Bullinger. which together with the Pope have apostatised 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 inn Court, which was the Court of the Priests. Some understand all the Papists, Brightman. Forbs. Grasserus. which by this figure are set forth to be more than the professors of the truth, as the Court was greater than the Temple, and the city yet fare greater than it: so the Lord would hereby show, that in the time of light for a long time the Pope should have the most followers still. By treading under foot is meant their subjection to the Papacy, and the maintainers of Popery are called Gentiles, because in their idolatries and ceremonies most like unto them. One hath a singular opinion by himself touching this Court and these Gentiles, for he understandeth the Turks, Fox. and the nations subject unto them, these are left out, because when the Church should be re-edified in these latter days, this re-edifying should not extend unto them, but they should be under the heathen Turks. For mine own part, I am much affected with this last, but so as that I think the Papists are not to be excluded, who keep a great part of the Christian world under their superstitions also, as the Turk doth under his; wherefore I resolve that both are here meant, the Turks are Gentiles, because out of the Israel of God; the Papists are Gentiles, because idolatrous and superstitious like the Gentiles. They together then tread under foot the court of God's house, by holding under the greatest part of the world, which formerly hath been Christian, even still in these days of light, the one in the East, the other in the West. 3. Touching the time of two and forty months some understand a short time, Bullenger. Pareus, etc. Centur. Mag. deburg. junius. but indefinite. 1. Some understand the time when the outer Court should thus be trodden under foot, by the Pope, and so they count from the beheading of john Baptist, resolving these months into days, 1260. and reckoning them for years unto Boniface the eight, ann. 1294. out of which four and thirty being deducted, being the age of Christ, not long before whom john suffered, there will remain 1260. 2. One reckoning these months by days, Brightman. and taking the days for years, not according to the julian account, whereby two and forty months make 1278. days, but according to the Egyptian, falling short in this sum eighteen days of the julian, will have the time accounted so much short of 1260. as it exceedeth by the julian account, and so understandeth here 1242. julian years, which time he beginneth in the days of Constantine, ann. 304. and extendeth it to the Council of Trent, ann. 1546. All this time the outer Court was trodden under foot through the heresies that prevailed, and the two witnesses the old and new Testament prophesied in sackcloth, but then they were killed by the authorising of one corrupt translation only, and falsifying their Expositors, who had anciently given life unto them by their sound expositions. 3. Another understandeth the time of the Turks tyrannising, Fox. from Ottoman to the last that shall be, which he reckoneth by Sabbaths of years, making every month such a Sabbath, as Daniel doth a week, and so the whole sum of years 294. But experience showeth this to be but a conjecture, because the Turkish tyranny continueth still, it being now fare past the time thus calculated. For Ottoman was ann. 1300. unto which add 294. and it will amount but to 1594. As for that of Brightman, it were to be wished that it were so, for according to his account, we should soon be delivered both from Turk and Pope, who I fear have a longer time to continue than he imagined. But here is both a difference of eighteen years, and the two and forty months of the Popish Gentiles do not thus agree, much part of this time the Church being put to it, and the Scriptures wronged by the Adrian's and other Heretics, and not by this Antichristian sect, who are not observed to have gotten such an head till about Ann. 600. Of the second opinion there is less probability, seeing it is not set down when this treading under foot should be, but how long it should endure. And as for the first exposition, it were strange that no certain time should be meant here, being measured out thus by so many months and days, when as both in Daniel and jeremy, and other Prophets, it hath always been found that a certain number named, hath noted out a certain time. Pareus mentioneth this as being followed by some, and most approved by himself, if a certain time be here determined. There is another exposition therefore only remaining, whereby so many years are meant as there are days in 42. months, that is, as the Spirit of God immediately directeth us, 1260. according to the Egyptian account, reckoning thirty days to a month, for by this account it is most probable also that the Lord would have us go, because Egypt is afterwards here mentioned. The time then of the Turks tyranny must be 1260. years, and as Turk and Pope have the same beginning and continuance, for History showeth that they began together, and as 42. months setting forth thus long a time, are here jointly ascribed to the Gentiles treading the Lords holy City under foot, so Chap. 1●. 42. are particularly ascribed unto the Pope. Now the time of both their beginnings is notoriously known to be ann. 606. then Mahomet broached his Koran, and Boniface the third obtained of Phocas to be universal 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 five months, but by these the Church is exercised more than four times double thus much, only the comfort is, the Temple, etc. is measured, to signify the preservation of the Church, especially after the opening of the Book, so that there shall still be certain Nations so defended from them, as that the truth shall be there maintained during this whole time. The Lord jesus, under whose Banner we fight, and for whose honour we stand, suffer not his Temple to be any more by Pope or Turk invaded 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 Kingdoms into his own hands, but rather increase this number, taking pity upon the infinite multitude of poor seduced souls, and give us all faith and patience whatsoever he hath appointed us 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 do touching the time of the siege of jerusalem. Touching the two witnesses, vers. 3. of whom it is said, I will give unto my two witnesses, and they shall prophesy, I see no reason why Beza should read as he doth, I will give it unto my two witnesses, as if he meant to give the City unto them: for the sense is plain, as most agree, I will give the gift or spirit unto them, and they shall prophesy. The greatest doubt is, who are meant by these two witnesses? I have already touched the common tenant of the Papists, holding them to be Enoch and Elias, but this needeth no refutation, both for that the time of 1260. days, whereby are meant so many years (according to the exposition already given of the two and forty months being the same time) doth not agree, as experience showeth, the greatest part of this time being expired and Enoch or Elias not yet heard of: and also because it is plainly against the revealed will of God to send any from the dead to preach to the living, as the Lord showeth in the Parable of Dives and Lazarus, when Dives made request that Lazarus might besent to warn his five brethren living, Abraham denieth this request, Luk. 15. and the ground of his denial is, If they will not believe Moses and the Prophets, neither will they believe if one rise from the dead again. If it be said Enoch and Elias never died, but are preserved alive for this purpose, the Author of the Epistle to the Hebrews confuteth this: for having reckoned up many faithful persons, amongst whom Enoch was one, Heb. 11.13. he concludeth, All these died in faith, etc. He confesseth indeed, that Enoch saw not death, because he suffered not the separation of soul and body, but was extraordinarily changed, as the faithful shall be at the last day: yet according to our usual phrase, whereby we say of the dead, he is departed out of this life, he is rightly said to have died. And if this kind of change in the propriety of speech will not bear 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 ago departed hence to come again in person, as if men should come from the dead again, which shall never 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 joined together in the transfiguration of Christ upon the Mount, and Moses is oftentimes said to be one that did witness of Christ, and the Scriptures are they that testify of me. joh. 5.39. Which Scriptures being resolved 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 be understood all the Prophets. Rejecting therefore that of Enoch and Elias, Brightman. Beda. Tyconius. as a vain fable, I hold with them that by these two witnesses understand the holy Scriptures consisting of Moses & the Prophets as they were of old, under which the Evangelists and Apostles writings come also, as an exegesis, or illustration of them. For these witnesses must be well known anciently, as the words do imply; and in taking these to be the Lords two witnesses, we do but follow the plain evidence 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 do but act the same persons) may well be understood by these two witnesses also. And thus we shall join together two different expositions of those, who understand by these two the holy Scriptures, as hath been already said, and of those that understand some few persons that have given testimony to the truth in all the parts of this whole tract of Turk and Pope, Bullinger. Grasserus. Pareus. Fulke, etc. who of late time have been much increased in number, but yet may well go under the name of two witnesses, because all ever 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 john hus and Jerome of Prague, who were ill entreated by the Council of Constance three years and a half, and being killed, had their dead carcases for a time thrown out into the streets, but they were revived again, as it were, when the Bohemians stood courageously for the truth by them maintained, which was greatly prejudicial to the City of Rome; the tenth part thereof thus falling, and 7000. slain, that is, many upheld in an idle course of life by the Pope, in Monasteries, and other pretended religious places, being thus turned out and losing their livelihood whereupon their life consisted. According to this exposition two and forty months are counted a several time by themselves, of the Turks tyranny, these 1260. days, another several time consisting of just so many days, and the three days and an half a third several time, so short as the words sound. There are also wonderful judgements reckoned up which fell upon their enemies in this time of their trouble, so that the History doth notably agree unto this Text. This, I confess, hath much affected me, and I would willingly have embraced it, for so the rest of the doubts here might easily have been resolved. But seeing the two and forty months are by the same Expositor resolved into 294. years, in which he hath failed, as hath been already showed; I cannot see how 1260. days can be understood precisely of days, this being the whole time in all likelihood before set forth by two and forty months: for why should Gods witnesses mourn 1260. days only of this time, there being the same cause of mourning all the whole time for the holy City so many years trodden under foot. Again, although the Bohemians stood manfully for the truth and did somewhat prevail, yet they were suppressed again, and the whorish City flourished till Luther, who gave a fare greater blow unto it. Lastly, Pareus rela●eth an opinion of some, who think that in the last times there shall be stirred up two famous Doctors in the spirit of Elias, in whom this shall be accomplished: but according to this, the time should not be yet begun, and the phrase here doth plainly make against it, in that he saith, I will give unto my two witnesses, not I will stir up two witnesses, as it must have been said if it had been thus meant. I conclude therefore, that by these two witnesses are to be understood the holy Scriptures anciently consisting of two parts, together with the faithful Preachers and adherers unto them. These have never been wanting all this time of 1260. years of Turk and Pope, as for so much of this time as hath been yet expired. For even in the days of Boniface, who usurped this antichristian supremacy over all, or immediately after, when Columbanus and Gallus were sent out as his Legates, ann. 617. to bring other Churches to the obedience of the Roman, two Counsels were called, one in Bavaria, and another in Matiscon under King Lotharius, Anent. annal. Baiorum lib. 3. Vincent. Balaeus. in all likelihood to stop their proceed. For of such Counsels Writers make mention, but what was done is passed over in silence. Not long after, Ardanus, a Bishop of the Northumberland, opposed himself, and after him ann. 670. Fannanus and Colmanus, than Adelbertus, Gallus, Clemens, Scotus, and Samson Scotus, ann. 714. and with them Virgilius, and Sidorius, etc. who so desireth to see more of the witnesses of the truth, may look into my Catechism under the title, The Church is Catholic, or into Catalogus testium veritatis. Thus the Lord hath ever had his witnesses hitherto, and we 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 Olives and Candlesticks, verse. 4. the same phrase almost is found touching jehoshua and jerubbabel, Zach. 4.11. unto 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 given to these witnesses for holding out the light of truth. And Olives they are for their participating with the Lord jesus, the true Olive, 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 blood, 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 Heaven, 1 King. 17. and at his prayer the Heaven was shut up from raining three years and a half. But how these things are performed by the holy Scriptures, and the Preachers of the truth against Turk and Pope there is great question It seemeth to me to be spoken only by way of allusion, and that the meaning is nothing else, but (as before at the sounding of the Angel's fire reigned down and waters were turned into blood, chap. 8. setting forth such terrible judgements as were executed upon Egypt, as hath already been 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 be well assured to drink of the same cup, whosoever they be at any time that dare to oppose the truth and to persecute the Preachers of it, though no such visible miracles be wrought, as then, yet strange judgements being executed to their destruction, as hereby many enemies of Moses and Elias were destroyed. This Fox doth particularly apply to the judgements executed upon the enemies of john Husse and Jerome of Prague, but it may be observed that there have been many remarkable judgements at sundry times against the Papals for their tyranny against such as have withstood their superstitions: for which I refer the reader to other Histories, lest I should dwell too long upon this place. Brightman. Gorran. Some say, that fire cometh out of the mouth of the Scriptures, because they denounce fire and brimstone against the wicked which shall indeed come upon them. And the waters are turned into blood, in that they are carried away with errors, because they received not the truth. And the Heavens are said to be shut from raining, in that there was a long time so little dew of heavenly 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 have been mollified, still continuing hardened in their superstition. And by the fire going out of their mouths is to be understood the consuming of corrupt Doctrines, as of stubble by fire through the setting forth of the truth. And for the waters turned into blood, wars and plagues & other judgements wasting so many people since that heresy was opposed may be understood; and they may be said to turn the waters into blood, because it was an effect of their preaching the truth. Bullinger. Bullinger understandeth altogether the denouncing of judgement and condemnation: for the wicked resisters of the truth shall be destroyed by fire, Heaven is shut against them that they cannot enter there, and whereas they might have reaped comfort by the truth preached if they would have embraced it, set forth by waters; their waters are turned into blood, because this is turned into their destruction, and all this these two witnesses are said to do because they denounce them, and they follow upon their preaching, according to that of the Apostle, 2 Cor. 2.16. We are a sweet smelling savour in those that perish of death unto death. Here is no great difference from that which I have already said, for all agree that judgements are here set forth following upon the opposing of the truth preached, but that some refer them only to spiritual, some to temporal, and some to both: to which I subscribe, holding that the fire coming out of their mouths is the fire of hell threatened by them to the wicked; the shutting up of the heaven, famines; the turning of water into blood, wars; the smiting of the earth with plagues, strange diseases. Let the Reader consider, and follow which of these he pleaseth. But certain it is, that the literal sense is not to be held; for then men should Chimera-like vomit fire out of their mouths to destroy such as were near unto them, and then there should be no rain all the time of this prophesying, and of the Gentiles treading the Court and holy City under foot: a very unlikely thing, when as Antichrist must (as they suppose that follow the letter) lead so great armies to destroy Christians. Touching the beast out of the bottomless pit, that killeth them when they have 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 days and a half, here is such a world of darkness yet, as that it is most hard to resolve what is meant hereby. It is agreed by all, that Antichrist is this beast afterwards more amply described, Chap. 9.11. and many will have the King of the Locusts called Abaddon or Apollyon, whom also they take to be Antichrist, to be the same, and that he is here spoken of, as already well enough known by his preceding description. I grant that this beast is the same there described, but as I said upon that place, so I hold still, that the general great Antichrist, the Devil, 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 coming out of the bottomless pit is the Devil in his instruments, whatsoever they be that impugn the truth, whether Mahumetans or Papals: for both fight against and kill the servants of God for giving testimony and standing to his truth, and because herein they follow the Devil's instigation and do his work, he is said to do it, for he doth it in them using their hands and weapons thus to fight and to destroy. When any instrument of the Devil is spoken of in particular, he is said to come up out of the Sea or out of the earth, as chap. 13. and not out of the bottomless pit, as in this place. Touching the time it is said, When they shall finish their testimony, he shall make war, Pareus. etc. This is well resolved by those which hold, that howsoever he shall oppose them all the time of their prophesying, yet he shall not prevail to kill them till they have finished the work for which they were sent, namely, to give testimony to the truth. For it cannot be imagined, that these instruments of the Devil would permit quietly the witnesses of the truth so long a time as was before set down, viz. 1260. days, but so soon as ever they began to prophesy, these begin to fight against them, although the Lord, for whom they stand, will not suffer them to be overcome and slain, till they have fully ended that work for which he sent them. So that this is not to be understood, as it may seem at the first, to be done at the end of the fore-described time of a 1260. days, but within the compass of this time, as each witness hath finished his testimony which he was sent to give. 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 understood 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. days. Some applying all this passage another way, understand by the finishing of their testimony the end of the whole time, Brightman. Fox. which is unreasonable and discrepant from all types and descriptions of the Antichristian rage. For in all numberings, both here and elsewhere, there is an admirable consent about three mystical years and an half, sometime called 42. months, sometime 1260. days, sometime three days and an half, sometime a time, times and half a time, that Antichristianisme should buckle with and prevail 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 years and an half ended, murdering and killing must be expected still; this storm being quite blown over, which is far from the Lords meaning, who hath expressed most plainly the contrary. Elias his shutting of the Heaven was also three years and an half. Antiochus Epiphanes his causing of the daily sacrifice to cease three years and an half, the time of Christ's preaching here three years and an half, an Antitype or Parallel to which is all the time of the Antichristian rage, and of the witnesses prophesying in sackcloth. 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 months, for otherwise he could not kill them after his testimony finished, which they are giving all this time, nor insult three days and an half over their dead bodies. But the foresaid Authors conceive another meaning of this place, as hath been already showed. Fox. One saith, that the time of the Council of Constance is here measured out, which was three years and an half, at the end of which, the two famous witnesses of the truth, john Husse and Jerome of Prague were slain, being vildly entreated all that time, and had their dead bodies cast out unburied, according to the Letter, for three days and an half; their enemies all this time triumphing for their victory, but hearing of the constancy of the Bohemians in cleaving to their doctrine, they were stricken with fear, as if they had been revived again. Brightman. The other expoundeth it of the time from Constantine the great till the Council of Trent, at which the holy Scriptures were put down, whereas the Papals had great joy for a time, this was done, ann. 1546. and certain months, and ann. 1550. the Magd●burgians shown some life and spirit again, opposing the said Council, and so manfully behaving themselves, that the enemies were put into great fear. I have already showed my reasons why I cannot consent to either of these expositions. Sleid. l●b. 22. It is threescore and ten years agone and upward since the Council of Trent, and much longer since the Council of Constance, and yet the Court of the Temple is trodden under foot by the Gentiles, and great Massacres have been in France and England, and other places in this time, so that if this were the meaning, it should also have been set forth how the Witnesses of God had been put to death again and again since that time, whereas the next thing that followeth is the ruin of the City, and the transferring of Kingdoms to the Lord: certainly, the Court and holy City should thus long agone have ceased to have been trodden under foot, and not have continued in this afflicted estate as they do still. As for their exposing of the dead bodies in the street, vers. 8, 9 for the space of three days & an half, Bullinger. Pareus. Fox. they resolve it well that apply it unto the usage of the dead bodies of many of God's faithful servants at sundry times, which they have not suffered to be interred, as the dead bodies of john Husse and Jerome of Prague, the dead bodies of those that were massacred in Paris, when they had made the poor Protestants secure upon a marriage, & the bodies of such generally amongst them as have not by auticular confession, by penance and extreme unction reconciled themselves unto them before their death, for they deny them all Christian burial. The time of three days and an half, as all consent, is put for a short time, and the rather is this short time thus set forth to keep Analogy with the other descriptions of this time, half a mystical week of days with half a mystical week of years. This then is the very same time with the two and forty months, and 1260. days, but varying in word, as best befitteth the keeping of dead bodies unburied. The sense is, that in the time before set forth by 42. months and 1260. days as the faithful should be killed, so they should be kept unburied in greater detestation. Brightman. Brightman contendeth, that this must needs be a different time, but he taketh for granted, which I cannot yield, that by that passage going before, when they have finished their prophecy, etc. is meant the finishing of their whole time. But seeing it is clearly meant another way, as I have showed already, there is no such necessity to make three days and an half a diverse 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 faithful unburied. The place is said to be the street of Sodom and Egypt, Vers. 8. spiritually so called, where our Lord was crucified. Here the Papals triumph, as if by no means the Pope could be counted an instrument from the bottomless pit, killing the Lords Witnesses, and exposing their bodies without burial; seeing it is plain, they think from hence that these things shall be done at jerusalem and not at Rome: for jerusalem is the great City where Christ was crucified, and which the Prophets were wont to upbraid by the name of Sodom and Egpyt, for their uncleanness and idolatries there. But who so shall attentively consider the whole passage here, shall easily find that by jerusalem must be understood necessarily a fare larger place than that City, seeing that upon the entrance of this prophecy, that which shall be trodden under 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 usual phrase of holy Scripture it is set forth by that name. This then being taken for granted, the same prophecy still continuing about that which should befall the servants 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 spiritual Egypt and Sodom where the Lord was crucified, is the same holy City of the universal Church destined yet to the treading under foot of the Gentiles, this being one most tyrannous act executed by them to expose the murdered bodies of God's faithful servants unburied even here. But this Church becometh first another Sodom for uncleanness, an Egypt for idolatries, and yet is old jerusalem for crucifying and putting to death the Lord jesus in his members. This great City then is the universal Church, before called the holy City, trodden under 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 Turk & Pope, and chief the Pope, whose jurisdiction is most infamous for uncleanness, and therefore called Sodom, and for idolatry, being therefore called Egypt, and for murders, being therefore here set forth by a Periphrasis, Where the Lord was crucified. jerusalem I grant, is properly the City where our Lord was crucified, but seeing all that hath been said hitherto of the place is allegorical, this cannot be in any reason taken properly but allegorically also; the City where our Lord was crucified, that is, jerusalem, imbrued in the most innocent blood, for the Roman Church so full of innocent blood; jerusalem another Sodom and Egypt, for the Roman Church a very Sodom and Egypt for the uncleannesses and idolatries, as much reigning here as ever they did in those two cursed places. Our Divines do all generally in effect say the same: for they agree upon the popish Church here meant. But that some apply it unto Rome, Brightman. as from whence the authority to crucify Christ was derived, 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 under the Pope, as it was then under heathen Emperors. 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 jerusalem, because all nations and tongues shall see these dead bodies, which could not be in one City; again, this is doubtless the same City ruling over the Nations, afterwards more amply described, which the learned amongst the Papists themselves cannot deny to be Rome. Touching their rising again, whereupon a great fear fell upon those that saw them, vers. 11. and their being called up into Heaven, and ascending in a Cloud their enemies beholding it, vers. 12. Some understand hereby other men of the same zealous spirit that they were of which were slain, Bullinger. whom God stirreth up to abate the joy and to strike new terror into the Antichristian Sect, who are finally received up into Heaven at the last day in the sight of their enemies, the Kingdom of Antichrist being first much ruined by their means, great wars being stirred up called an Earthquake, by which many thousands are shine, here called 7000. and the state in a great part cometh to ruin, here said to be the tenth part of the great City, whereupon men surviving, who were formerly deluded, return unto God, giving 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 have their ascending to be the honour and esteem which the Teachers of the truth come into when their true doctrine is again revived, and prevaileth by means of such as God stirred up in the room of those that were formerly slain by the enemies of the truth; for thus john hus and Jerome of Prague being killed, and their tenants condemned for heretical, lived again in Luther and Melancthon, and Caluin, etc. and were highly honoured and esteemed of together with their doctrine, as also these and other their successors maintaining the same, whereby great terror was stricken into the Papals, and that state being much ruined, many were turned to the truth. Brightman. Brightman will have 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 be free for all men, ann. 1555. sept. Calend. Octobris. Hereupon followed a great change in the state, called here an Earthquake, the Pope loseth a great part of Germany the tenth part of his revenue, and the religious lose their means whereupon their life depended. But these are said to be but 7000. the general loss, the fall of the tenth part of the City, because this loss 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 general was greatly shaken. For mine own part I consent with these learned Authors in that wherein they all agree, that by the two Witnesses revived, is not meant properly the raising again of two particular persons, Enoch and Elias. as the Papists hold: for this hath been sufficiently confuted already, but the stirring up of others in the room of such witnesses of the truth as have been slain during the reign of Antichrist. Yet I do not think that this is to be brought within the compass of the 1260. days, as already accomplished, but that this shall be in the last declination of Antichristianisme, at what time the enemies of the truth shall have no more power to persecute and destroy as yet they have. For within the compass of that time of their power as any have been stirred-up, they have not stood still as affrighted hereat, but they have eft 'zounds prepared for their suppression (though many (thankes be God) in such Nations, as wherein the liberty of the truth hath been maintained, have been out of their Gunshot.) Neither have their preparations been in vain, for they both have and still do 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 ruin. In my poor judgement therefore, here is set forth what shall be at the end of the half week before described by two and forty months, and by 1260. days, making half a mystical week of years, and three days and an half being (as all know) half a week, for so the Text precisely saith, at the end of the three days and an half. And what shall be then? Verily an exaltation of the truth, no where to be trodden under foot any more. In the time of the Gentiles power, when some witnesses are slain, others are raised up, but for so much as they are also impugned and many of them slain, I understand the whole succession of witnesses by the two who were made Martyrs some after other some. But when this tragical time shall be over, they shall be raised up, not to be sought against and to fall any more, but to terrify the adversaries, to propagate the truth, & finally to be made partakers of the kingdom of Heaven, here signified by their being called up and ascending in a cloud, a speech plainly alluding to that of the Apostle, 1 Thes. 4.17. We that are alive shall be caught up together in the clouds to meet the Lord in the air, and so shall ever be with the Lord. Now this ascending is subjoined immediately after their being raised up, 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 be converted at the day of judgement, which is no time for that) but the Argument touching the exaltation of the faithful is prosecuted together to the last, according to the usual manner of Scripture, joining all things touching one and the same Argument together, though happening at diverse times, and then cometh in that of the judgement of enemies. It is therefore to be understood, that the servants of God shall prevail and the true Religion shall flourish, whereat fear shall come upon the enemies, neither shall they have power to make resistance any more, but in stead of being murdered as in times past, they shall to their comfort stand in expectation of the great Day of the Lord, when they shall be taken up in the Clouds and ever remain in bliss with the Lord. And thus their ascending is also understood by Bullinger and Fox. Bullinger. Fox. After this it is proceeded to the judgements against the adversaries when the truth shall be thus exalted, a great Earthquake shall shake the great City, there shall be a wonderful commotion in the world, they which are for the truth taking courage unto them, and assaulting the contrary part of the Papals and Mahometans, and then their hearts failing them for fear, being unable any longer to withstand the force of the Orthodox, the tenth part shall fall away from that City whereof they held before, becoming professors of the truth, Hest. 8.17. as in the days of Mordecai men became jews for fear, and of those which yet harden themselves 7000. that is, a great multitude shall be slain, Ios. 10.11. God fight against them, as he did sometime against the Canaanites. The residue seeing this shall relent, and acknowledging their errors embrace the truth, thus giving glory to God, jos 7. as once joshua bade Achan give glory to God and tell the truth. All which they suffered before could not make them that survived repent, as was showed 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 Civitate Dei, is to show that here have always been two Cities, the City of God and of the Devil; this city of the Devil comprehendeth the whole state of the Gentiles in the present sense, a Catastrophe whereof shall be when the two and forty months appointed are ended, no professed enemies to the truth bearing rule in any place being any more after this fatal blow to be found: but as there is one God, so there shall be one Religion all over the world. There will be perhaps some perverse sectaries still being frozen in the dregs of superstition till the glorious coming of the Lord to judgement, which cannot then be fare off, and of this remainder it may be that the Apostle speaketh, 1 Thes. 2.8. that the Lord will destroy by the brightness of his coming. And thus have I by the grace of God gone thorough this long, dark, and obscure way: let the learned consider & judge, and if I have erred herein, I shall willingly upon demonstration of such error retreat; but if nothing of moment can be objected, let us 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 adversaries that now for a time triumph over the dead, and subdued to their lusts. The day of the bitter enemies to the truth shall not last always, the time of their Sunset shall come shortly, and then it shall gloriously arise to us never to go down any more till the coming of the Sun of righteousness to glorify us with heavenly glory for ever. And in all this there is no contradiction to the Lords prediction of the overspreading of sin at his coming, as in the days of Noah and Lot: for when one religion is externally embraced by all, all are not by and by reformed according to the same, but rather trusting to the form of godliness, most shall give themselves over to licentiousness, loving the darkness in the midst of this light, till the Lord come upon them as a thief in the night to their utter undoing and confusion. For by the consent of all Historians, Christians never were so licentious as in the time of peace and freedom from persecution of enemies, which maketh that which I have said the more probable, and so free from any note of contrariety to other passages of holy Scripture. Quest. 2. And the seventh Angel blew his Trumpet, Vers. 19 and there were great voices in Heaven, saying, the kingdoms of the world are become our Lords, Vers. 17, 18. etc. What is meant by this, and in that the four and twenty Elders in praising God do further speak of the anger of the Gentiles, and the time come of God's anger, and of judging the dead, and rewarding the godly. And lastly, what is figured out by the opening of the Temple in Heaven, and the Ark of the testimony appearing, and the Thunders, Lightnings, Voices, Vers. 19 Earthquake and Hail concluding all? Answ. Some referring that which went before to the times of reformation in sundry parts, Brightman, Forbs. understand by these voices the acclamations of praise in the reformed Churches, for diverse Kingdoms coming under the obedience of the Gospel, as England, Denmark, Swevia, and diverse parts of Germany. And that the four and twenty Elders are the multitude of the faithful following the four beasts, the Pastors who having stirred them up do more particularly commemorate the time of judging the dead, meaning the jews, who hitherto lay dead in infidelity, but now shall be turned. The anger of the Nations is the Popes and Papists indignation, striving to take revenge for this revolt, excommunicating Princes and absolving subjects from the oath of allegiance, and moving the Spaniard to come with his great Armado against England, ann. 1588. And now Heaven is opened and the Ark appeareth by the more clear understanding of prophecies than in former times. But unto the wicked there is no comfort hereby, but matter of terror set forth in the Thunders, Lightnings, etc. Against this exposition, maketh first the fluctuating estate of some kingdoms where the truth hath been entertained, and the holding off of most hitherto, whereas the Lord is said after the accomplishment of this to reign for ever, and not some kingdoms, but the kingdoms of the world are said to become the Lords, by which all kingdoms in general must needs be understood. Again, it is plainly forced to apply the judging of the dead to the calling of the jews, for howsoever the jews be, as it were, dead hitherto, yet the phrase of judging the dead will not bear any such sense of coming in grace to any people, but rather with revenge. And that which is opposed unto it of the reward of the godly maketh it more plain, that by judging must be meant calling to an account, and proceeding in judgement against them. Lastly, it is contrary to the oath of the Angel, who sweareth, Chap. 10. that time shall be no more but when the seventh Angel soundeth, so that to expound this under the sounding of the seventh Angel of things happening in this world, it still continuing, I cannot see how it may be justified. Some understand by this seventh Angel the last order of Preachers, Gagnaeus, and some other Popish. after the overthrow of Antichrist, who shall sound out the coming of the Lord to judgement, when all the world shall for ever be subdued unto him, the wicked being justly 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 judging the dead, and wherein all kingdoms are subjected to the Lord, no man ruling any more, and Satan's kingdom being at an end. Beda. Rupertus. Primasius. Andrea's. Aretas. Bullinger. Fox. Marlorat. Tossanus. Alphonsus. Pareus, etc. The Gentiles were angry before, but now is the time of God's anger. Fox. And therefore most Expositors agree in this, both ancient and modern. After the fall and slaughter made in the great city before described, whereby Heresy and superstition is rejected in all parts, none other notable change shall happen more till the Lords coming to judgement at the last day, when iustrevenge shall be taken upon all enemies of the truth, who were angry and had indignation to see it lift up the head, and destroyed such as stood for it, and the godly shall be rewarded according to all their sufferings, whether they be Prophets or Saints, and other men fearing God, whereby such matter of joy is ministered to all the heavenly company, that they break out into acclamations of praises of the Lord, by whom these things are done. Then the Temple in heaven appeareth, and the Ark of the Testimony. The glory of that place which is yet unseen, and shut up from all mortal eyes, (as the Sanctum Sanctorum with the Ark of old was, so as that none but the high Priest only entered once a year, and did see Aaron's rod budded, and the pot of Manna preserved) shall be set open to all the children of God to enter and behold, and see as they are seen to their unspeakable and everlasting comfort, but to the wicked as before there were nothing but signs of terror, thunderings, lightnings, earthquakes, etc. so now they shall feel these terrors to their everlasting woe, of which they heard before, but not believing them, hardened themselves still in their evil ways. Some by the Ark of the Testimony here understand the Lord jesus, Bullinger. Pareus. whom we shall then actually enjoy, he appearing unto us 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 Ark understand Christ's humanity, but there being little difference, I will not stand to contend: Beda. Primasius. Rupertus. but by the happiness of that time, let us all be persuaded to fear God, and patiently bear what the malice of this wicked world shall lay upon us, and the baseness of our present condition, for than we shall have a full compensation of most excellent glory, such as hitherto hath not been seen, yea which no mortal eye can see, or heart conceive. 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 judgements shall finally be executed upon him and upon all his adherents, they shall be tormented, and the smoke of their torment shall ascend for evermore, they shall be trodden in the winepress of God's wrath, by the ministry of his Angels being sent out to gather them together, as clusters of grapes are cut down and gathered together to the winepress when they are ripe. But the figures and passages here are so mystical, as that we need pray much to the father of lights to enlighten us to go in a right path of the understanding of these things, or else we must needs be wildred and lost in this search. Trusting therefore only to this enlightening, I thus enter this way. Quest. 1. And a great sign was seen in heaven, Vers. 1. a woman clothed with the Sun, and the Moon under her feet, and upon her head a crown of twelve stars, etc. What woman is this, and what doth this strange kind of apparel about her signify? What is her being with child, and pained to be delivered? What child 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 devour, having seven heads and ten horns, and with his tail drawing the third part of the stars, and casting them to the earth, which Dragon is said to be in heaven also? And how is this child taken up to God, and to his throne from out of his danger? Answ. Some Popish Expositors by this woman understand the Virgin Mary, Ribera. Viegas. Methodius. Primasius. Bullinger. Fox. Pareus, etc. Hos. 1.2.3. but the learned of their own side, Ribera and Viegas, and others reject this, as not agreeing, if the following circumstances of being pained, and having other seed, which is afterwards persecuted, be considered. The common stream of Interpreters is for the Church of God, which is the spouse of God, whom he is said to have married unto himself. And thus without all doubt we are to conceive of this woman. Quest. But how is she said to be in heaven? Answ. Pannonius. To this Pannonius answereth well, that howsoever the Church hath her being in this world, yet she is but a stranger here, heaven is her country to which she aspireth, and from whence cometh her election and being, Tertui. apolo. c. 1. Scitgens Christiana se peregrinam in terris agere, inter extraneos facile inimicos invenire, Caelerun genus, spem, sedem, gratiam, dignitatem in coelis habere. as Tertullian doth excellently declare, saying, The Christian nation knoweth that she is a stranger upon earth, and doth easily find enemies amongst strangers, but she hath her stock, seat, grace, hope and dignity in heaven. Touching her apparel here set forth, The Sun is most bright and shining of all the lights in heaven, to show therefore the exceeding great glory of the Church, she is said to be clothed with the Sun. A speech much like to this, is that of our Saviour Christ, The just shall shine as the Sun. But this is for her future condition; Matth. 13.43. Pannonius. Bullinger. Parcus. Forbs, etc. for the present, Christ the Sun of righteousness is her glory, for so he is called, Mal. 4. he by faith is put on as a garment covering 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 womb 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 he is both set forth as the clothing of the Church, and the fruit in her body at the same time, though in diverse respects he is & ever hath been so. I hold therefore rather, that her glorious estate before God only in general is here set forth. And therefore as worldly glory consisteth in glorious apparel, and a crown of gold beset with precious stones, and an high elated throne, that place where all inferior persons stand, being under the feet: so the Church is said to be clothed with the Sun, to wear a crown with twelve stars, and to have the Moon, which is above all this world, under her sect, so high is she mounted. But why twelve stars in her crown, neither more nor less? Herein I take it, it is alluded to the twelve precious stones in the breastplate of the high Priest, according to the number of the twelve tribes, which made this number of twelve familiar in this Prophecy, as appeareth by the twice twelve thrones round about the throne, Chap. 4. the twelve thousand sealed of the twelve Tribes, Chap. 7. the twelve precious stones in the walls of the new jerusalem, and the twelve gates, Chap. 21. Many will have these twelve stars to set forth the twelve Apostles, and the Moon under her feet, the mutablethings of this world; but if that which hath been already said be considered, I think the Reader will not be of that mind. Touching that which she travaileth withal there is great difference, some understand it of the godly in all ages, Andrea's. Viegas. Ribera. Parent, Forbs. with whom the Church travaileth, and is ever at the point of bringing forth; but when any are brought forth, the enemy is ready to devour them, in spite of whom they are finally glorified in heaven, which is set forth by this phrase, he shall rule all nations with a rod of iron, according to that promise Chap. 2.27. And they say, that the offspring of the Church is called a child in the singular number, because though they be many, yet they are but one mystical body; and a male child, as being the more perfect, and the heir, and of more courage and constancy. And of this exposition applied specially to the last times, do 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 seek 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 child, He shall rule over all nations with arod of iron. For if all the faithful be the seed of the woman here set forth, they being taken up to heaven, how can she yet have a seed remaining upon earth to be persecuted still? And touching this large reigning, howsoever the faithful are promised in the place before alleged, that they shall rule over the nations, yet it is not said as here, over all nations, nor is it spoken of as a dignity to which they were borne, but as conferred upon such as overcome, whereas here the man-child mentioned is so spoken of, as coming to it by right and inheritance. The male child therefore here must be one singular person most remarkable, as the firstborn, for this his extraordinary power and authority over all, to which he is borne. Most therefore, seeing that there is none other such to be found in all the world, Bullinger, Fox, Gorian and Pareus delivereth this first, applying it anagogically to the faithful. resolve upon the Lord jesus Christ, for the history of his birth and ascension doth so answer this description in every particular, as that all things do most excellently agree, if it be understood of him. And so the prophecy Psal. 2.7. agreeth also, I will give thee the nations for thine inberitance, and the uttermost parts of the earth for thy possession, thou shalt rule them with a rod of iron, etc. Thus also there will be a good construction of the rest of her seed after mentioned, seeing he is said to be the firstborn amongst many brethren. Whereas it may seem absurd, that the Church is said to have Christ in her womb, and to bring him forth, when as he is her husband, and she hath rather her original from him, for which cause she is called his body; some resolve this by applying this woman's travailing with child 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 coming so long a time, and every man may be said to travail with Christ, and to bring him forth, when through many inward troubles, and much sorrow for sin, he cometh to be regenerate, and to lead a new life, for than he liveth not any more, but Christ liveth 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 Christ's corporal birth, from which time, that which is here figured out beginneth to take place, it doth not seem to me to agree so well, and therefore I understand it rather of his corporal birth by the Virgin Mary, as Bullinger doth at the first. For although she were but one particular member of the Church, yet that for the effecting of which she was used, 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 jewish 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 delivered, I hold them to be merely allegorical, and not to be strained to a particular signification; but as when a woman is near her time of being delivered, it appeareth by these signs, so they are here mentioned to signify the near approaching of the time, when the Church of the jews should corporally in Mary (a vessel chosen to this purpose) bring forth our blessed Saviour. And this is one reason also, why the Church is set forth by a woman, because the head and the chief upon whom all the rest depend, was promised by the name of the seed of the woman. If there shall seem to be 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, even at the birth of Christ, there is no going from the matter propounded, viz. to set forth things to come, sith it is done only to illustrate them them the better, as was also done before in the opening of the first seal, when a white horse issued out, that he might the more orderly, and with better light proceed unto the red, and black, and pale horses, etc. It is said that he should rule all nations with a rod of iron, to express his terribleness to his enemies and such as rebel 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 devoured, Brightman. but after that he came to the Empire, at what time the child here spoken of is past all danger (if it be understood of his spiritual birth, when he became Christian, it were preposterously set down, for so his birth should follow his being taken up into the throne) neither did he rule over all nations, Chap. 4. neither can the throne of God be fitly applied unto him here upon earth, seeing this throne is before described so, as that no man can be said to be taken up to it, till he be glorified in heaven. One will have Heraclius the Emperor, Lyra. who destroyed and succeeded the usurper Phocas, understood here, but there is no colour for it. Touching the great red Dragon, he is set forth plainly v. 9 that he is the Devil, but is called a Dragon in alluding to his first appearance unto Eve in a serpent, when he tempted her; he is red through fury and cruelty, joh. 8.44. he was a murderer from the beginning. Viegas. He is said to be in heaven 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 heaven, or rather because he had his abiding sometime in heaven, and though he be excluded, because he kept not his first standing, yet a long time he had the liberty of appearing there before God amongst the good Angels: for he appeared amongst them to accuse job, and that it was his common practice is here afterwards plainly intimated, job 2. vers. 10. how he cometh to be choir excluded, and when, we shall see further by and by, but still he is said to be Principalities and powers in heavenly places, Eph. 6.12. Pareus. because he hath the liberty of the Aerean heaven to this day. His seven heads with crowns upon 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 seven being usual in this book to set forth many, his ten horns, his great power by means of other states of people, who also serve him, who are more in number. Certainly the largeness and multitude of his dominions, and his manifold power is hereby figured out, and how great a Potentate he is, to express the more the danger wherein this child was, that the power whereby he was preserved might be the more magnified. His tail drawing the third part of the stars, and casting them to the ground, doth yet more illustrate his stupendious power. By these stars I understand the Angels that fell together with Lucifer, who as the chief drew them after him, and therefore he is said to draw them with his tail, because they followed him in sinning, and were thrown down to the ground, which was by being deprived of their place and dignity in heaven. For there is one Devil as the chief and ringleader set forth, the rest of the infernal spirits followed him. And this, though done long before, is brought in here, as availing to a perfect description of him, that it might the better appear how formidable he was. Some by the stars understand, Parous. Viegas. as in Chap. 1. the Churches which are seduced unto Popery, and some the Doctors who by worldly preferments and respects are fawned upon, Bullinger. Forbs. and so drawn away from the truth unto error, and so by heaven they understand the Church of God; by earth the world of the wicked, who are set upon earthly things, into whose society they come, being thus drawn away. But for so much as heaven is a distinct thing here from the Church, if the woman be the Church, for she appeareth in heaven, I cannot see how by heaven should be understood the Church here, and consequently how by the stars should be meant the Doctors, and therefore I rest in the first exposition as most natural, and the rather because they are not only said to be stars, but stars of heaven, as he himself at the first was, and therefore is called Lucifer, Esa. 14.12. He standeth ready to devour this child so soon as he should be borne, for he stirred up Herod to send his executioners to kill all the male children in Bethlehem of two years old and under, and from the time that he shown himself after his baptism, he never left persecuting him, and plotting his destruction, till that at length he was crucified: but even then in stead of being devoured, nothing befell him but what he did voluntarily undergo, and he was soon raised up again, 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 got the dominion, Heb. 2.15. Col. 2.14. and even upon the Cross triumphed over the Devil. Learn we from hence both of how excellent a condition the Church of God is, heaven is her country, and her glory is heavenly and most magnificent, that we may prefer to be members of the Church before all worldly honours: and also what a terrible enemy we have of the Devil, so that we can no sooner become Christians, but he is at hand to devour us; neither doth he want power so to do, but he shall not be able to hinder our salvation, that we may put upon us the armour of God; never being secure, but always 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 up out of all danger to glory at the last, becoming strong in the faith, to bear all oppositions without shrinking, howsoever we be assaulted. Quest. 2. The woman fled into the wilderness, Vers. 6. where she hath a place prepared of God, that they may nourish her one thousand two hundred and threescore days, etc. To what time is this fight to be referred, what is this wilderness, and how long is this time of one thousand two hundred and threescore days? Answ. This relation cometh in here by way of anticipation, as most consent, for this very persecution and flight into the wilderness is more largely described, vers. 13. and this time is the same, only by a prolepsis it is in short here propounded, to satisfy such as would be ready to inquire what became of the mother, after that the son was taken up, she was persecuted and fled, etc. 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 battle in heaven, Vers. 7, 8. Michael and his Angels fought, etc. of which we are to consider before we answer this, the proper place for this coming in afterwards, viz. vers. 13. Quest. 3. Where is the fight here said to be in heaven, what is Michael and the devils casting out of heaven, etc. Answ. No man doth hold that this is to be understood according to the letter, for it were absurd, that there should be a fight in heaven, being a place of all peace and comfort, and not for any variance. Heaven therefore is to be understood as before, when the woman is said to appear in heaven, and the great red Dragon against her; which was all done here below, but represented in heaven as the proper place of the Church, which is but a stranger in this world; and the place where the Devil first had his abode, and where he was wont to appear to accuse the godly. For so a great fight is said to be in heaven, when as indeed it was in this world, because they which do instigate and stir up unto it, are on the one side the holy Angels of God, whose abode is in heaven; Eph. 6.12. and on the other side the troop of unclean spirits, who are in heavenly places, that is, the upper part of the air. Many stand for the Church, that by heaven here the Church is meant, but seeing the woman is the Church, who is persecuted after this fight and casting down of the Devil from heaven to the earth, I cannot see how heaven should be put for the Church also. But being understood, as hath been before delivered, all things following will excellently agree. Michael the Archangel with his Angels fight, that is, that principal good Angel, who is superior to all the rest, as the Devil is the principal of the evil Angels: he with the other good Angels, I say, standing for the truth, stirred up Christian Emperors and Governors, to fight for the truth; and the Devil on the other side with his infernal rabble, stirred up Heathen Emperors and Governors to fight against the truth. Forbs. Brightman. Mason. And thus almost doth Forbs and Brightman understand it, for they make Constantine the great and his assistants in his battles, Michael and his Angels; and Licinius with his assistants, the Devil and his Angels. Many will have Christ meant by Michael, Bullenger. Grasserus. Pareus. both here & wheresoever else this name occurreth, because he is said to be the Archangel, that is, the Prince of Angels, and Michael, one as God. But why may not one Angel be chief amongst the good Angels, as well as one Devil is chief amongst the evil Angels? And if so, it is no whit absurd to say that he is like God, being so eminent an image of his majesty and excellency. And therefore some hold Michael to be an Angel indeed, Fox. as hath been already said, and by the ancients it hath been generally held to be so, only some question hath been of what Angels Michael is the chief, and herein most following Dionysius, who wrote of the orders of Angels, have held him to be the chief of the lowest order only. I cannot approve so well of expounding Michael the Archangel of Constantine, or of any man, or the Devil of Licinius, because there is none other place of Scripture which giveth light unto such an exposition, and the following circumstances agree not, seeing Licinius perished when he was overcome of Constantine, neither did he persecute the Church any more, and afterwards this Devil said here to have but a short time, is also said to be bound up a thousand years, and then to rage's, as having but a short time, which can no way agree to that Tyrant. Michael therefore fighteth by his pupils, Constantine, Theodosius, Valentinian and other godly Emperors; the Devil by the heathen Emperors before Constantine, and Licinius, and julian, and Eugenius, who sought to beat down the Christian religion. This fight began soon after Christ's ascension, and continued till ann. 394. in three hundred of which years the Devil fought so, as that by his agents, the Heathen Emperors, the truth was put in great hazard; but then Michael began his battle so fiercely, as that error and idolatry was put to the worse; but by julian the Devil reinforcing his battle again, a Gratian was raised up, and unto him was joined a Theodosius, who when Gratian was slain by Andragathius a Captain of Maximus and usurper, being Emperor alone, behaved himself so valiantly, that in his time the Heathen idolatry was quite put down, and the temples of idols destroyed, neither were any permitted to sacrifice to idols any more. For the Devil seeing his religion to grow towards a desperate estate, thought to put all upon the fortune of one battle, and therefore stirred up Eugenius with his Captain Arbogastus, with a mighty power to set upon Theodosius: but Theodosius having prayed unto God, began the battle against them, and being miraculously assisted with a mighty wind blowing in the face of the enemy, soon got the victory, and they being slain, 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 Devil was cast out of heaven, when as his worship in idols could stand no longer: for he that worshippeth idols, worshippeth Devils, Chap. 9.20. and all this time he occupieth heaven, as it were, which is the place of God's residency, to whom alone this service is due; when this kind of worship is put down, he is cast out of heaven. And at this fall there is great joy in heaven, the Angels who are ministering spirits about Gods chosen being greatly affected with their prosperity: for if when one sinner is converted there be joy in heaven, Luk. 15. then much more when so many thousands are delivered from so great a sin as idolatry is. And this benefit is further amplified by another epithere of the Devil, 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 do them hurt, as before. And then it is more plainly declared by whom he was thus brought down, and who were the warriors under the guardian of Michael and his Angels, viz. the brethren, who loved not this life unto the death, and all by the blood of the Lamb, Vers. 11. he is the stronger man armed, that cast out this strong Champion the Devil, and by his power razed the temples where he kept possession before, and was worshipped. Touching the inhabitants of the earth, amongst whom the Devil 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, etc. Some expound this of earthly minded men, who though they be outwardly of the Christian religion, yet there is no power of godliness in them, but the loadstone that draweth their hearts, is the earth with the profits and pleasures thereof. A woe cometh now upon them, they say, by variances and wars happening amongst themselves, and by the Goths and Vandals, sent as a scourge upon them, to bring them into intolerable miseries. And to this do I so fare 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 utterly subverted in all the Roman Empire. After this, there are great stirs by the instigation of the Devil, by means of the Goths and Vandals, Heruls and Longobards, by the invasions of whom, what miseries the Roman Empire suffered, chief for the space of one hundred and fifty years, ye may see in their history, the brief whereof I have already set down in speaking upon Chap. 9.3. under the fift trumpet. And well may we by the inhabiters of the earth and sea, understand the wicked Roman Empire, even after the suppression of idolatry, both because they were Lords of land and sea, and because though there were now a form of religion, yet all was full of cruelty, hatred and despite, by reason of the heresies which got head in those times, as hath been showed before in speaking of the black horse. Some yet hold, Fox. Forbs. that in this passage is only a brief 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 understand the Church, which is mortified to the world, neither by thus expounding it is there any satisfaction given touching the interuening time betwixt the battles end before spoken of and the persecuting of the Church, which I think aught carefully to be observed. As for the short time which the Devil is said to have, I assent to those, that approve 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 ago said, Heb. 10.37. a Pet. 3.8, 9 Yet a little while and he that shall come will come and will not tarry, and The Lord doth not defer his coming, as some count deferring, for a thousand years with the Lord are but as one day. This passage is of singular comfort to the godly of these times, who are solicitous for the truth, seeing it in so great danger by the prevailings of the adversary: for as in the Primitive Church, when things seemed to be most desperate, they were nearest a most joyful time by reason of the utter overthrow of heathen idolatry which strait way followed; so I doubt not but when the truth now professed shall be brought to greatest straits, there shall be a way happily set opon to come out of them by the utter ruin of Popish idolatry, which shall then be even at the doors; for though the Devil may seem at the first to have the best, yet Michael shall finally overcome him; but wicked worldlings can never have any comfort of immunity from his rage, he growing still more and more terrible to them, even unto the end, and in the end they must suffer with him unspeakable torments without end or ease, there being none to stand by them to help to avert his rage from them, as the godly have. Quest. 4. To what time is this to be referred, Vers. 13. whereof it is said, Then he persecuted the woman that had brought forth a male child? What is her flying into the wilderness with eagle's wings, and the time of her abode there, called time, and times, and half a time? And what is the flood cast out after her, and the earth's devouring it? Answ. Some refer this time to the Apostles days, Bullinger. when the Church soon after Christ's ascension began to be hotly persecuted, and hereupon they took occasion to disperse themselves amongst the Gentiles, where she abideth to the end of the world, set forth by time, and times, and half a time; a phraseused to show that the time is certain with the Lord, but concealed from us. Somereferre it to the days of Constantine, Pareus. Bibliander. Brightman. when the Church through wealth and liberty began to grow corrupt by pride, contentions and errors, holding that the Church in the wilderness is opposed to the Church in heaven before described with her heavenly glory, which she had all the time of persecution, but now being in peace, corruption and superstition cometh on, making her like a woman in the wilderness: yet the time which she is said to be in the wilderness, they distinguish from the time of her flight, holding that she began to take her flight in the days of Constantine, and was flying three hundred years, even until Phocas, who established the Bishop of Rome for universal, ann. 606. from that time forward she was in the wilderness, a time, and times, and half a time, before described by one thousand two hundred and threescore days, being either so many years, or a long time unknown to us; and therefore thus set forth, that we might not be troubled, though we see this persecution continued still, for it is not only for a time, but times after that, and then half a time more. And to make the time of this flight to be three hundred years the more probably, they observe, that not a Doves, but eagle's wings are given unto her, arguing a flight strong and of long continuance. Forbs. Some referring it also to Constantine's time, will have him to be the great Eagle, giving wings to the woman to fly into the wilderness, by enduing the Church with so much worldly wealth, whereupon much corruption soon crept in, and she became like a woman in the wilderness; but extend the time here set forth no further, but till the rising of the beasts in the next Chapter, unto which a way is hereby made. Some referring this time to the Apostles days, Fox. hold two times of persecution, the one of the Primitive Church, set forth ver. 6. the other of the Church under Antichrist towards the end of the world, set forth here. Either time is the same, one thousand two hundred and threescore days, that which time, and times, and half a time is, and the same with the two and forty months before described, Chap. 11. which if they be reckoned as daniel's weeks, seven years to a month, they make two hundred ninety and four years. And such a time was the Church under persecution until Constantine, from whence one thousand years being counted of Satan's binding, mentioned Chap. 20. together they amount to one thousand three hundred years, at what time this persecution by Papists and Turks began, the uttermost 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 years and a half, which hath been sufficiently refuted already, Grasserus. and of so much time as maketh this to fall upon 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 conjecture amongst others, I take it, this time is not to begin in the Apostles days, because it is the same with the 42. months of jerusalems' being trodden underfoot, Chap. 11. and the one thousand two hundred and sixty days of the two witnesses prophesying in sackcloth, which beginneth not till the sixth trumpet, as hath been already showed; and it seemeth to be too general, by a time thus many ways so often described, to understand only a time without any certain determination, seeing experience of former Prophecies teacheth, that when time is thus set forth by a certain number of days, or weeks, or months, a certain proportion of time to be hereby counted is meant. Neither would I begin it in the days of Constantine the great, because the Church was not then persecuted, but maintained, though there were some stirs by means of Arrius, whereas a persecution here is intimated, putting the Church so hard to it, as that she is fain to fly into the Wilderness for safety. And it is strange, that if this time were meant and thence forward till Phocas, which was 300. years, wherein they say she was fleeing, that any mention should be made of wings to fly with, which in common reason argue swiftness. I think therefore that this time is to be referred to the years following the destruction made by the Goths & Vandals when they were expelled out of Italy, which was between the year 500 and 600. for not long after this the Popes of Rome in the West having climbed up into the chair of supremacy, great troubles began about images by their means, they being bitter against those that would have no Images in divine worship, daring to anathematise even Emperors that withstood them, and Mahomet in the East persecuted all that would not receive his damnable Alcoran, as hath been already showed to have been done about ann. 606. Here was now a new kind of persecution begun, not by Heathen Idolaters, to bring in the worship of Devils again, but of such as were Christians in show, but indeed pleading for Baal under a new name, and of such as revived judaisme again in part in somewhat a different manner, under pretence of another Moses or Prophet of God, Mahomet. Then the Church hath two wings of an Eagle given her to fly into the Wilderness, as sometime the people of Israel are said to have been brought out of Egypt upon eagle's 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 wilderness than is meant, that after such time as the Pope and Turk thus invaded the Church of God, she held no visible state any more by ruling in all Countries and Nations, by possessing Cities and Towns, but as the people of Israel being carried out of Egypt into the Wilderness, wandered a long time up and down in unknown places, being fed with Manna from Heaven, and so preserved 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 Kingdoms of the world, but yet she is provided of such spiritual food, though in secret places, as that she is miraculously preserved from perishing. And the time of this her solitariness is before said to be 1260. days, as in chap. 11. here time, and times, and half a time, time being put for a mystical year, times for two years, half a time for half a year, which together are three years and an half, wherein are 1260. days, which set forth here so many years, as was proved chap. 11. If it be demanded why this variety is used in expressing the same time, Pareus resolveth 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 under this persecution when we shall see it last long: for though being set forth by 1260. days it may seem short, yet the Spirit of God would have us know that it is a long time as we account, there being first a certain space of time, and when that is expired, times, and last of all, half a time more; and Brightmans' conceit herein is excellent, that haply the Lord by this distinction would have us understand, that in this time of Antichrists reign, and the Churches being under, there are three distinctions; one of Antichrists rise, wherein was the beginning of this woman's solitude to be understood by a time, for in this space he came to his height, and the Church was brought to the lowest ebb; 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 deliverance, which is effected in half a time. Thus he. But I hold me rather to the former resolution, as more agreeable to that which I have before delivered 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 be 360. years. And thus I have delivered what I conceive touching the time when this persecution beginneth: for when we come to expound the time of continuance in the Wilderness, I hold the same with diverse learned Writers on our side before mentioned, who make the City's conculcation, when the Witnesses prophesy, and the time of this lying hid in the Wilderness, all one. Let the Reader consider and judge of all. Touching the flood cast out of the Dragon's mouth after the woman, Brightman. which was by the earth swallowed up in succour of the woman, some understand it of the overflowing of Africa and part of Europe, by the Goths, Vandals, Heruls, and Longobards, by whom the whole Church was endangered as by a flood of being utterly extinct, but these earthly and barbarous people set forth by the earth, coming into these parts were brought to the embracing of the Christian Religion, though corruptly, and so became more mild towards Christian people, which is the earth's swallowing up of the flood. I cannot see how this doth any way agree, both because this incursion by these Barbarians was made about ann. 400. long before the Church's desolation here described, and if the Church had been succoured by their growing more gentle, it would have been said rather, but the flood dried up, and not as here, the earth swallowed it up, noting some relief that came to the Church aliundè. Some by the flood understand the Pope's endeavours to bring the Roman Catholic Princes into a league, Grasser. to root out with their joint forces the reformed Religion, which they could never effect by reason of the differences amongst them in respect of their earthly possessions: this made Clement the eighth of late to excommunicate the Councillors both of Spain and France, and this variance of theirs about earthly things is said to be the earth, helping the woman by God's providence, who turneth it to the good of the Church. Some will have this Flood to be the edicts of heathen Emperors against Christians to root them out; Fox. and the Earth, the Famines, and Pestilences, and Wars that still happening hindered the execution of these decrees: but these things being in former times are misapplied here. Bullinger. And likewise, whereas some understand it of the Schisms and Heresies happening in the primitive Church, and of the troubles and persecutions stirred up by Satan when the Church was fled amongst the Gentiles, against which they were succoured unexpectedly, the earthly ones themselves being oftentimes a means to appease these tumults, as the Town Clerk in Ephesus was, Act. 19 Pareus reckoneth up other Interpretations made by some, Parcus. that this flood is the troubles and afflictions of the Church in all times, but this is too general, and more specially the heresies and blasphemous opinions held in the days of Christian Emperors, whereby the Devil, as by a flood, sought to drown all true Religion for the space of 300. years, after Constantine, which before he set forth to be the time of the woman's fleeing away, and herein he resteth. The earth, he saith, some interpret to be Christ for his stability, some general Counsels called from all parts of the earth for the condemning of heresies, which is not likely, seeing such Counsels do rather resemble Heaven, joh. 3. & Christ is said to be from Heaven heavenly, in opposition to such as be from the earth earthly. He therefore expoundeth it only in general of a miraculous preservation, Numb. 16. in allusion to the earth's opening the mouth and swallowing up Chorah and his company, holding that we ought not to search any further into any particular meaning. But for so much as I have already gone from the ground of this exposition, viz. the reckoning of the time of the woman's fleeing to be 300. years, and this flood was cast out after her upon her fleeing, and being come into the wilderness, which was in a short time, for she was soon chased thither, and when she abode there, this flood was sent out after her: I must needs rather subscribe to them, which hold that the time of casting out this flood was in the time here described, Grasserus. said to be a time, and times, and half a time, and so some great wars attempted by the Pope's instigation for the utter rooting out of the reformed Religion are figured out by the flood. And of such wars we shall find there have been many ever since the breaking out of the light in the time of john Husse and Jerome of Prague, and before that against the Waldenses and Albingenses, and afterwards against the Lutherans in Germany, and the Caluinists in France, where diverse great men entered a league to root them out. But the earth holp the woman. The History of the Bohemian wars is most famous for the illustrating of this: for Sigismond the Emperor, being stirred up by the Pope to persecute the Bohemians for cleaving constantly to the Doctrine of john Husse, after that it and they were condemned in the Council of Constance, invaded Bohemia with a great power, but his army being overthrown and much wasted by a few scattered troops of the Hussites, Henrici Mutij Chron. lib. 27. the Emperor departed home much discouraged. But soon after greater forces are sent against them being led by the Princes of Germany, the Duke of Saxony, the marquis 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 under the conduct of Zisca appeared, a fear came upon them all and they fled with all haste, casting away their weapons, and leaving their Tents well furnished to the enemy. And yet again, by the persuasion of Sigismond another Army was sent under the conduct of Brandenberge, which being also taken with fear before the Hussites came in sight, fled away and could not by any means be made to stay. What was this but a most miraculous preserving of the Church by Gods own immediate hand, there being nothing but the very earth that affrighted them so soon as they came into that land, being taken with an horrible fear against all sense and reason. And thus at sundry other times, the Church being assaulted in other parts she was miraculously preserved, not by any power of her own, but by the hand of God, being against her enemies and for her, which deliverance is said to come by the earth, helping her in allusion to the History of the lands, spewing out of the Canaanites before the Israelites, or of the earth's opening the mouth to swallow up Corah and his company, that Moses and Aaron being endangered by their conspiracy might be preserved. 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 join that of the differences happening between Catholic Princes about earthly things, Grasserus. keeping them from uniting to extirp the Church at other times, it may also further serve to clear this place the more, and in the East the differences of the Persian and Turk being both for Mahomet, yet divided about Haly his successor, whereby the Turks have still been hindered from their purposed invasions of Christendom. The Church have had also other help from the Princes of the earth, who hath been stirred up to favour and defend the truth, as the Princes of Germany, and Queen 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 allegorical, and will bear such exposition, is plain, because it is said, as it were a river, and so it is but as if the earth had holp the woman against this river by devouring it, seeing there is nothing more frequent, than by a flood to set forth great armies flowing into Countries to destroy them. Note, Note. that when all means fail to preserve the godly, yet as long as the earth standeth they shall have succour, though they can see no more likelihood hereof, than they that are in the Wilderness, where nothing but the vast ground appeareth to save them from the devouring of the wild beasts. Quest. 3. What is meant by the rest of the woman's seed, Vers. 17. and the Dragons making war therewith, set forth in these words, And the Dragon was angry with the woman, and went forth to make war with the rest of her seed which keep the Commandments of God, etc. Brightman. Gorran. Answ. Some understand the Christian people in diverse parts of the world, against whom the Saracens were stirred up about ann. 630. when he could do no good otherwise, he made open war by them. Pareus. Forbs. Some hold, that here is a preparative only 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 under the double beast. Some by this seed understand all Christian people which should be begotten unto God from the time of john to the end of the world; Bullinger. for the Dragon hath always made war against them, first by the Emperors, and then by Antichrist. Some understand particular members of the Church, Fox. who are in diverse Countries laid hold upon and put to death where Antichrist hath power, when as he seethe that his attempts by war to extinguish the whole Church are frustrated. And to this do I subscribe, as best answering that which was said before of the male child 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 unto martyrdom: for he that heareth and doth the Word of God is my mother, Mat. 12.50. my brother, and sister, saith our Saviour Christ. So that this is added to show, that as the Devil shall attempt to extinguish the Church by wars, so these not succeeding as he desireth, he will yet do what hurt he can by fight against particular persons, and destroying them wheresoever his power lieth. And this is verified by experience, the Spanish Inquisition is a great Engine wherewith the Devil fighteth and destroyeth many, and other Commissions appointed both here in England in the days of Queen Mary, and in other Countries for the finding out and putting to death by fire and faggot the servants of God which held the testimony of jesus Christ, and who would rather lose their lives than depart therefrom. As for the other expositions, they cannot hold in regard of the time according to the computation which I have hitherto followed and showed to be the most probable. We must expect then, Note. that the faithful servants of God shall never be free from trouble and danger during the time allotted unto Antichrist, but partly by great armies, and partly by particular persecutions they shall ever be impugned, that we may stand ready armed with faith and patience, comforting ourselves in this, that the Church shall never be extinguished, when all the forces that can be made are raised against her, but she shall still remain to triumph over Antichrist and all her enemies at the last. And I stood upon the Sea shore, Vers. 18. in the Latin this is read, he stood, as if the Dragon were meant, but in all Greek Copies, I stood, and so Rupertus and Primasius and all ours, and amongst the Papals Ribera and Viegas read 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 showeth here that he was placed upon the Sea shore. CHAP. XIII. WHat is figured out by this Beast, Quest. Vers. 1. whereof it is said, I saw a beast ascending out of the Sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the names of blasphemy. Vers. 2. And he was like to a Leopard, etc. Answ. There is great difference amongst Expositors here, some holding this beast to be a figure of the Turk, 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 diverse peoples, Arabians, Turks, Saracens, Tartarians, etc. and the similitudes agree of a Leopard, because he hath the Kingdom of the Grecians in Daniel figured out by a Leopard, and of the Persian figured out by a Bear, and of the Assyrians figured out by a Lion: for even the Persians and Assyrians are Mahumetans, though under another King; the blasphemies also of this state against Christ and the wars with all Christians, and the invincible power do all agree. But for so much as this beast is said to have seven heads, Chap. 17.9, 10. which are interpreted Chap. 17. to be seven Mountains and seven Kings, whereof five are fallen, one is now (in the writing of this) said to be, and the seventh yet for to come, it cannot possibly be applied unto the Turk, but unto Reme, famous for the seven hills and the diverse manners of government like so many Kings. Again, one of these heads is wounded to the death and yet liveth again; and the second beast coming with wonders to deceive the world causeth men to worship this beast, which can no way agree unto the Turkish State. Tertul. jeronim. Eusebius. Orosius. Bullinger. Fox. Osiander. junius. Aretius. Whitaker. Grasser. Seb. Meyer. Aug. Marlorat. Primasius. Rupertus. Haimo. Others therefore will have this beast to be a figure of the heathen Emperors of Rome, set forth in Dan. 7.8. by a beast with ten horns, and with a mouth speaking great things. The seven heads some will have to be seven sorts of government in that state, viz. of Kings, Consuls, the Decemuiri, Dictator's, the Triumuiri, Emperors and Popes, as Petrus Artopaeus, and Fulke. Some seven particular persons who governed that state, either the first from Romulus to Tarqvinius, or from julius to Nero, or from Nero to Nerua, as Bullinger and David Chytreaus. The ten horns some apply to all the Kings under this Empire, who joining their forces together, sought to root out Christianity. Some to the Consuls reigning in several Provinces, who had power like Kings, as Borrheus and Chytreus, and some to those ●en Tyrants in special, who stirred up the ten persecutions, Nero, Domitianus, Traianus, Antoninus, Severus, 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 Bear 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 outrageous against the people of God, as these wild beasts usually are. For other circumstances about this beast, they shall be further considered by and by. * Irenaeus. Ambrose. Prosper. Methodius. Arethas. Andrea's. 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 diverse respects said to be one and another, for which they bring diverse reasons. First, because the description of this beast & of the little horn in Daniel, which by the consent of all is a figure of Antichrist doth notably agree. Secondly, because the beast out of the bottomless 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, whatsoever is to be expected in Antichrist for blaspheming, for universal reigning, and for being followed and adored, is attributed to this beast. Hitherto therefore even 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 ever since Phocas granted unto him to be universal Bishop. These two opinions, howsoever they may seem either of them so probable, as that it is hard to except against them, yet if some circumstances be considered, they do neither fully satisfy, but there is need yet to find out some other exposition of these visions. For first, that of the Heathen Emperors cannot be so well approved, because the Devil's fight by his instruments against the Church in her desolate estate is here set forth, as is most plain from the last words of the twelfth Chapter, which as it hath been proved, must needs be referred to the times of Popery and not of Heathenism, and the time of two and forty months, and the circumstance of making war with the Saints do so agree with the beasts making war with the two Witnesses, and the holy Cities being trodden under foot two and forty months, Chap. 11. as that it is doubtless the same under another figure and in other words. Again, for that of the Roman Antichrist, howsoever he be here set forth, yet I cannot see how two beasts rising out of diverse places at several 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 read but of one, yet this proveth not that they are both one, for the word is varied, Chap. 17. and that which is here another beast with two horns, is there a woman sitting upon 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 me that by the first beast is to be understood the Imperial Roman state, diffused throughout so many Countries and Nations, all over 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 swayeth all against the truth of Christ, causing men rather to reverence and to stand in awe of his greatness, which consisteth in the beast whereupon he rideth, and which he weildeth and ordereth at his pleasure. And to this Pareus in effect plainly cometh, Pareus. Chap. 17.8. when as having 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 he is said not to be, that is, in Saint john's time, because he had not yet that power. And according to this, all circumstances will well agree, neither can any exception be justly taken against it. The beast coming out of the Sea setteth forth the Roman Empire generally to be considered from the first arising thereof even unto the end, with a special reference to that which should be done therein in the two and forty months, or 1260. days, or a time, times, and half a time of Antichrists jurisdiction, when the Church should be most endangered, for the better knowledge of which Antichrist, this state wherein he should govern is so fully described. So that if any man shall object that the order of these visions, this being after the persecuting of the woman who fled into the Wilderness, will not bear such an exposition as whereby it should be understood 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 show when this Empire began, or what was anciently done therein, but only so fare forth as might avail to give light into those passages that properly concerned after times, which could not without propounding a general view of that estate from the beginning be so well conceived of, order may well admit such a figure to be brought upon the stage, as whereby things long before past are represented, being available to help to the understanding of the figures of things afterwards to come. For the similitude of a beast it is usual, and it was before in Daniel, by a beast to represent a Monarchy, which is against the truth, because such have no more understanding than a beast, and as a monstrous beast devoureth and destroyeth 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 seven heads are the seven sorts of government in that Monarchy, for thus it will agree best, as I shall afterwards show, Chap. 17. the ten horns crowned are the Provinces wherein Consuls with a regal power ruled. The names of blasphemy were the arrogant titles that some Emperors in this state took to themselves, 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 usurped by Caius Caligula, and to make men the rather to believe him to be a God, to thunder and lighten by devices which he had: for this is commonly counted blasphemy, as we may see in the Gospel, where they said that Christ blasphemed, because being man he made himself God, when as God, he forgave sins. Note, that before God they are beasts and monsters, and no men, how great soever they be, which are void of the knowledge of God and of his truth, Note. and shall certainly go into perdition for that which they do wickedly in their ignorance as this beast did, that no man may be drawn by the pomp and outward glory of such men to admire them as happy, or to follow their wicked examples, but avoid them as monsters amongst men. Quest. 2. What meaneth the diverse figure of this beast, where it is said, Vers. 2. He was like to a Leopard, and his feet as the feet of a Bear, and his mouth as the mouth of a Lion, etc. Answ. These similitudes are borrowed from Daniel 7. where the four Monarchies of the world are compared to four beasts, the first a Lion, the second a Bear, the third a Leopard, and the fourth diverse from all these, and therefore not assimilated to any creature, intimating a certain 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 whatsoever savage and brutish qualities were in all the Monarchies before described, do all concur in this alone, or because in the long continuance of time wherein this Empire hath stood, there have been thus many metamorphoses, it being sometime Heathenish, sometime Arrian, and sometime Popish. The Dragon, that is, the Devil, is said to give him his power and Throne in respect of the large extent of this dominion into all Countries and Nations, as he said sometime unto Christ when he shown him all the Kingdoms of the earth, All these are mine, and to whom I will I give them: Mat. 4. and because as a Vicegerent of the Devil, this Empire hath almost in all ages, but specially in the time of Antichrist, who is chief aimed at here, maintained the worshipping of the Devil, for such idolatry is, Reuel. 2.13. see Chap. 9.20. and where wickedness reigneth it was said before that Satan's 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 wondered after the beast, etc. Answ. Pareus mentioneth diverse opinions; first, Pareus: Grasserus. Bullinger. of some that hold julius Cesar to have been this head, who was killed in the Senate, but lived again as it were in Augustus. Secondly, of somewhat hold Nero to have been this head, because in his death the family of the Caesar's was extinct, and after him three others, Galba, Otho, and Vitellius, were cut off in a few months, whereby there seemed now to be an end of the Emperors: but in Vespasian, who succeeded next, this wound was cured. Thirdly, of some that hold Heraclius in the East to have been this head, in whose days by the Turks in the East, and the Barbarians in the West, the Imperial State became desperate: but it was cured by Charles the great. And at length he delivereth his own opinion, that the Pope is this head, who was deadly wounded when the division happened betwixt the Italians and the French, the Italians choosing for Pope Vrban the sixth, the French Clement the seventh, about ann. 1390. after whom two Popes, and lastly, three continued till the Council of Constance, ann. 1417. when by the constituting of one again, Martin the fifth, and the deposition of the three this deadly wound was cured. The two first he confuteth rightly, because those things happened before this Revelation; whereunto it may be added that particular Emperors were not the heads here spoken of: for then the beast should have had not seven, but many more heads. The third shall be further considered afterwards. Touching his own opinion, I cannot see how it can stand, because that after this all the world is said to follow after the beast, and war is made with the Saints who are overcome, and power is given to the beast to do two and forty months, whereas after the Council of Constance many that had followed the Pope within a few years fell from him, and wars were made against him with success in diverse places, neither is his time half so long, if we reckon the 42. months, as in Chap. 11. Alphonsus Mantuanus an Italian referreth this wound to the time of the breaking forth of the light of the Gospel, Alphonsus Mantuanus. whereby diverse Countries in a short time fell from the Pope, by which as by a deadly wound he seemed, as it were, to lie a dying, but revived again by prospering in his wars undertaken against the Reformers: but neither doth the time agree to this. There is another opinion, Fox. that this mortal wound was given by the Goths and Vandals, whose History, and how deadly they wounded the Roman State, see upon Chap. 9 under the fift Trumpet. This wound began ann. 469. and lasted till that Totilas being overcome by Narses, a Captain sent by justinian Emperor in the East, about ann. 560. there was an end put to the Kingdom 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 under the Emperors of the East, and succouring it thus in process of time. And when the Longobards had again brought a great part in subjection to them reigning 204. years, they were expelled by Charles the great, being stirred up 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 even with the conquerors, that they brought their necks under their yoke, and so reigned over all in the pristin splendour of the old Roman Empire. And some consent that justinian began the cure, Brightman. not only by repressing those Barbarians, but also by decreeing that the Bishop of old Rome should be the chief Priest of all, Constitut. justiniani 131. Decernimus secundum sacrarum synodorum decreta sanctis: veteris Romae Episcopum primum esse omnium s●cerdotum. and Phocas perfected it about 50. years after, when he made him universal 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 given, namely when the Goths and Vandals with other Barbarians prevailed so far, as that the Roman Empire was quite overthrown & lay diverse years for dead. And this is undoubtedly the wound here meant, which cannot be applied to any particular person to be understood by this head, because it reviveth gain, so as never did any particular Emperor; but to the Imperial state which had life again afterwards, & was more adored and admired than ever, as is here afterwards declared. The difference than 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 persuasions, advancing his Sea at Rome to as universal a sovereignty as was sometime that of the imperial seat in the same City, which was effected in the days 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 son, and in process of time by the Pope's practices augmented, so as that this sea reigned as well in the East as in the West, even as the old Roman Emperors were wont to do. And thus, as this deadly wound was long in making, being begun when Constantine the great divided the East from the West, (which was a great weakening to this State, Rome reigning now but in these Western parts, which was wont to reign over all) and growing more deep and deadly by the coming in of the Barbarians: so it was long in curing, the cure being begun in the time of Phocas, and increased by a Council at Constantinople in the time of Basilius who slew his associate Michael, Constantinop. Concil. the eighth. general Council that he might reign alone, ann. 871. and perfected in the time of Michael Paleologus, ann. 1273. when the Grecians also were by his perfidy subjected to the Sea of Rome. I do not think it so fit to ascribe this cure to any of these Emperors, because howsoever they were helps, yet the other beast spoken of afterwards is plainly intimated to be he that cured this wound, and this beast is the papal Sea, as it shall further appear when I come to explain those words. Pet. du Moulin. The accomplishment of prophecies. One, a learned Writer that came now to my hands, differeth from all others about the time of this wound, for he assigneth it unto the time of Aistulphus King of the Lombard's, who he saith gave this deadly wound unto one of the heads, when he destroyed the Exarchate of Ravenna, which had continued 200. years from Narses, as a Lieutenantship to the Emperors of the East: but he having now subdued the Exarch, challenged Rome also as a part of the Exarchate, ann. 750. Hereupon Steven the second being then Pope, craved aid from Pepin the Emperor, being unable to help, and prevailed so fare that he came into Italy the first and the second time, subdued Aistulphus, took the Exarchate from him and bestowed it upon the Pope, making him hereby Lord of Italy, ann. 755. This exposition maketh the head here said to be wounded to the death to remain whole, even when the Roman Empire ceased to be, because there were Exarches under the casterne Emperors still, whereas the Imperial dignity of Rome being this head, it was certainly thus wounded notwithstanding the continuance of an Exarchate of Italy. The bestowing of this Lordship upon 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 kind of imperial 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 gave power to the beast, and the beast? Answ. They admire after the beast, that out of a venerable opinion conceived of the beast follow him: Brightman. Moulin. and so all the world in a manner being drawn to it by instruments sent out from the Pope have followed him. England in the days of Gregory, first by Augustine a Monk; France, Friesland, Denmark, Germany, Slavony, by Boniface or Venefrid, about ann. 720. about which time also Ireland, Scotland, Norway, Swevia, Lituania, etc. were brought to venerate this power. They worship the Dragon, that is, the Devil, who worship Idols, and the beast, that speak and make account of this state as of God and Christ jesus himself, Brightman. Pareus. for infallibility of judgement & immunity from all error: 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 up is worshipped. Bullinger. Some understanding all of the Roman Empire in the time of Heathenism, say that they worship the Beast who receive the superstitious rites and ordinances of that Empire. But one thing here maketh it most plain, that it is not the Heathen, but the Papal Empire. Now after the cure of this wound which is followed and worshipped, viz. because it is said that they wondered after the beast, intimating that voluntarily they did submit, so as they never did to the Emperors, but by compulsion being overcome: neither did they generally attribute that divine power unto them as being unresistable, as God is, as they have done unto the Pope, even 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 unto the beast, or who can war 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 feign himself to be dead three days, and then reviving again he shall strike all men into an admiration, etc. But Viegas himself doth sufficiently confute this: because it is not said, he seemed to be dead, but was wounded deadly, and therefore he rather holdeth that one of the seven Kings which shall fight against Antichrist, but afterwards submit unto him, shall before such his submission be wounded, but after be cured again: but this is as absurd as the former, for not an opposite, but an head of this beast is wounded, and therefore no King fight against him. Let them tremble that read this passage, who admire after any man, and extol and magnify him as if he were a God, as the Papists do the Pope: for in thus doing, they worship the Dragon, and show themselves plainly to be such, as have not their names written in the book of life, as it followeth, vers. 8. Quest. 5. Vers. 5. How can the speaking of blasphemies be applied unto the Pope, the blaspheming of God and of his Tabernacle, and of such as dwell in heaven, when as he doth worship them all? And what time is this two and forty months, of which it is said, Power was given him to make war two and forty months? Answ. I hold herein with those, Pareus. P. du Moulin. Brightman. that expound this blaspheming of God of the Pope's arrogating to himself such titles and abilities as belong unto God only; the titles of the head and husband of the Church, King of kings, the Lord of heaven, earth and hell, that hath all mysteries and laws in the closet of his breast, judge of all, and to be judged of none, who hath all power in heaven 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 Canonical Scripture, to be such a universal Sovereign, as that all upon pain of damnation must be subject unto him, to give the kingdoms of the earth, etc. for all these are maintained properly to belong unto the Pope, and accordingly he doth take upon him. Now that this is a blaspheming of God, it hath been a tenant so ordinary and common, as that when our Saviour Christ did take the like upon himself, as to be the Son of God, and so God; the jews cried out, he hath blasphemed: neither can a man speak greater things of himself, 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 only true Catholic Church, arrogating thus unto his Apostatical 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 heretical, schismatical, infidel, devilish and damned. The Church is called the Tabernacle in allusion to the Tabernacle of the jews, wherein God sometime dwelled in the midst of them. He blasphemeth the Saints in heaven by making idol Gods of them, affixing them to certain Temples, where the old idols of the heathen sometime dwelled, and assigning them such offices, some to be over hogs, some over horses, some over this particular disease, some over that, etc. P. du Moulin. Pareus. Brightman. These expositors do also mention another inter pretation of heaven, being taken for the Church, and so the Saints there for the godly here, whom the Pope blasphemeth by imputing vile names unto them, and laying to their charge vile actions: but certainly we must make a distinction between the Tabernacle of God here mentioned and heaven, otherwise the word should not have been varied, but as it was spoken of blaspheming the Tabernacle, so it should have been added, and the Saints that dwell in this Tabernacle, but it is the Saints in heaven which may well be properly understood, and therefore this sense is the rather to be preferred. They make also the blaspheming of them, the ascribing of divine properties unto them, as when the Virgin Mary is prayed unto by the name of Queen of heaven, our Lady, our only hope, our salvation and mediatrix: and when of her and other Saints is begged help, comfort, deliverance from sins, and from damnation. This is indeed a blaspheming of God, by ascribing that unto his servants which is peculiar to his majesty, but how it should be termed a blaspheming of them I cannot see, for it is rather an over-honouring of them. Some understanding all of the old Roman Emperors, Bullinger. Fox. say that they spoke 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 jews, by vilifying it, and the Saints by speaking vilely of the holy Prophets, and other servants of God. But seeing this is after the wound given and healed in the Pope's arising to the Imperial State, as hath been already showed, the order will not permit this exposition. Andrea's. Some by the Tabernacle of God understand the body of Christ, which is blasphemed by the Pope's taking upon him to make it in the Mass, affirming that the Bread is his true substantial body, and therefore to be adored as Christ himself. Gagnaeus. Gorran. Blas. Viegas. Beda. Haimo, etc. As for the expositions of those that apply all things here to Antichrist yet for to come, holding that he shall blaspheme God by saying that he is no God, & that himself 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 heaven by saying that they are all damned: These, I say, and the like, whereby the ancients have been carried away in times past, I omit to confute, as falling together with that tenant of Antichrists reigning but three years and an half, rejected long before in this our exposition. As for the time wherein it is given him to do, Vers. 5. or to make war, (for in some copies it is read the one way, and in some the other) viz. two and forty months, this is the same time which was mentioned before, Chap. 11.2. Chap. 11. and is to be computed likewise, the reader therefore may have recourse thither. Some expound it of the continuance of the Roman Empire, Beard. as it was governed by Emperors and Kings, etc. till the coming in of the Goths and Vandals: for from the building of Rome till the birth of Christ, were seven hundred and fifty years; from thence, till the overthrow of that Empire, about five hundred years, in all near upon one thousand two hundred and threescore, set forth by these two and forty months. Some expound these months, Fox. as daniel's Sabbaths' of years, and so reckon them to be two hundred ninety and four, all which time the Roman Empire did by persecution, as here it is said to be given him to do: for from the imprisonment of john the Baptist, when this persecution may be reckoned to begin, to the time of the Church's deliverance at the death of Licinius, who was overcome by Constantine the great, were just two hundred ninety and four years. Some holding, P. du Moulin. as I have already said, that the time here described, is the same with that Chap. 11. viz. one thousand two hundred and threescore years of the Papal persecution, begin it not till ann. 755. and extend it to 2015. which is almost 400. years hence. And lastly, Brightman. some taking this time for the whole time of Antichrists birth, growing, wounding, and recovery, 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 Council of Trent having so plainly opposed itself against the light then breaking out, the forces of the Papacy were broke;, men beginning every where to revolt from the obedience of that Sea: but because that part of this time the Pope could do little or nothing, viz. all the time of the Empire of the Goths, which was one hundred and forty years, they hold that this space of time is to be added to one thousand five hundred forty and six, wherein he shall still have power, that is, unto ann. 1686. but then there shall be a full end of his greatness, and in this time is his fight with the two witnesses mentioned Chap. 11. Whilst I was considering of these diverse 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 Goths, Vandals, and Rugians, which because it was not all at once, but at three most remarkable times, first under the conduct of Alaricus King of the Goths, ann. 414.2. Under Gensericus King of the Vandals, ann. 445. or 459.3. Under Odoacer King of the Rugians, ann. 476. he determined it to be uncertain when this time of the beast shall be fully ended, even as the ending of the seventy years captivity spoken of by jeremiah was uncertain, till the accomplishment upon the like reason of three several times of captivity, from either of which it might be reckoned. And thus the nearest time should be ann. 1658. reckoning by the Egyptian account, the next 1689. and the furthest of all, 1710. But this beginning of the time cannot stand, because to have power to do, 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 again, that this power is given to the beast, and not in the time that he lay bleeding under the wound. Against that of Brightman I have showed my reason before, Cham 11.2. and it is improbable that this time of two and forty months should be interrupted, and so to be made up by one hundred & forty years following after: and if it be taken together, & so ended at the time of the Council of Trent, the Pope hath fare exceeded his limited time, seeing he hath made so much stir about religion, now fourscore years since, and still prevaileth mightily, and so here were little solid comfort in the prophecy. The error 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 be reckoned, not from his coming to an height and perfection of power, but from his very first beginning to reign, though more weakly. The rest that apply these months 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 Revelation is chief to comfort us against the Roman Antichrist by setting a bound to his reign, by this their exposition applying this time another way they leave it boundless. Other expositions there are, but lest I should be over tedious, I omit to recite them, resolving most confidently, that this time began ann. 606. as I shown before upon Chap. 11.2. when the deadly wound of the Roman Empire might well be said to be healed in the Pope's rise and first attaining to such universal authority. Touching that Epiphonema vers. 10, 11, 12. Vers. 10, 11. it is agreed that it is added to stir up 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 souls: the comfort is, that Antichrist who hath tyrannised for a time, by killing with the sword, and bringing his oppugners to great misery, shall finally perish most miserably himself, at what time the Saints who have suffered under him shall have perfect deliverance. And this is the end that faith and patience shall have, after the greatest troubles and miseries, and the end that cruelty and oppression shall have, though it goeth on unrevenged a long time. Quest. 6. And I saw another beast rise out of the earth, Vers. 11. which had two horns like the Lamb, and spoke like the Dragon, etc. What beast is this, and what is meant by his rising out of the earth, by his Lamblike horns, and Dragonlike voice? Answ. This beast is the Pope of Rome, who doth no more differ from the first beast, but that the state whereof he is the head is represented by it, and he the head ruling in that state by this. They which by the first beast understand the old Roman Emperors, by this do generally understand the Pope's reviving 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 spiritual persons considered together with him, who endeavour by all means to advance him in the hearts & devotions of the people. Why the first beast may not be taken for the Roman Emperors of old, I have already showed, and touching this guard, or these instruments helping to advance the beast, I cannot see how they should be here represented: Brightman. He hath equal power with the beast, so as no instrument of the Pope's hath or ever had. for it is not any body but an head which the Spirit of God doth altogether apply himself to describe here; this beast therefore doth set forth the Popes when they came to an Imperial dignity, thus putting life again into that state altogether ruined by the eruptions and prevailings of the Barbarians. That which is here represented doth serve to declare, how & by what means the deadly wounded head was healed, & after that prevailed so wonderfully: for something having been shortly spoken of the Roman State, as it was from the beginning thereof, that Antichrist, whose description is chief intended, might be the better understood; it is showed first, that after this head wounded, he sprang up by the healing of it again, vers. 4.5, etc. and then more at large this Antichrist the Author of so great a cure is described, and what powerful means he used to effect it. Ribera. Pareus. The Pope who is this Antichrist, is said to rise out of the earth, because from a poor and mean beginning he attained to such an height of dignity, being but lately a poor Bishop, and subject to Emperors, Kings and Princes, he suddenly rose up above them all. He hath two horns like the Lamb, because the Lamb the Lord jesus is his pretence, he boasteth himself to be his Vicar: but he hath only two of his seven horns, to intimate his weakness in comparison of the fullness of Christ's power. He speaketh like the Dragon, that is, like the Devil, for the Dragon hath been before showed to be the Devil; concerning whom, howsoever we read nothing before of his speaking, yet that he had a mouth to speak is intimated, in that the first beast being revived, to whom he gave his throne and power, is said also to have given unto him a mouth to speak great things and blasphemies, vers. 5. His speech then is added, that he might be the better discovered, as the Ass of Cuma marching in the Lion's skin was discovered by his braying. If a man should look at nothing but his horns like the Lambs, that is, his goodly pretence of setting forth Christ and the right governing of his Church, he might easily be deceived, but attend his speech so full of pride, arrogancy and blasphemy, whereof it hath been spoken before, Brightman. and thou mayest easily discern him to be Antichrist. Some expound his rising out of the earth, of his rise by the help of secular powers above them all, and his two horns of Charles and Pipin subduing the Longobards, and other enemies unto him, applying this his rise unto those times wherein he did so much differ from that which he 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 Emperors, Nappier. so he deposeth and setteth up for Kings whom he willeth. Some by the two horns understand the double power of the Pope, spiritual and temporal. But I rest in the former exposition as most simple, and agreeing to the drift of this vision, which is to show the fair pretence under which the Pope should ascend to his height of honour. Note, that this is a certain mark of one which hath no communion with Christ, how much soever he pretendeth him, if he be of an arrogant speech magnifying himself above others: for this showeth a proud heart, sith out of the abundance of the heart the mouth speaketh, whereas the humble only have communion with Christ, and with such the Lord dwelleth, Esa. 66.2. Quest. Vers. 12, 13, 14, etc. 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 down from heaven? What image is it that he causeth the inhabitants of the earth to make to the first beast, and how doth he give life unto it to speak, that it might be worshipped, he destroying all that refuse to worship it, and not suffering any to buy or sell, that had not his mark, etc. Answ. They that by the first beast understand the Roman Emperors, expound these things thus; Bullinger. Arethas. Verse 12. Grasserus. He exercised all the power of the first beast before him, that is, as the Roman Emperors who were before the Popes, made account that all kingdoms were their own to dispose of as they thought good; so the Popes represented by this beast, do both challenge and usurp a power over all kingdoms. Witness Steuchus the Pope's Library-keeper, who put out a book, wherein he showeth out of the Register of Gregory, that the kingdoms of Spain, England, France, Denmark and Pannonia, etc. are held of the Sea of Rome, & that the kings holding them are but vassals of that Sea. And as the old Emperors made war upon all that refused to be subject unto them, filling all parts with slaughters and bloodshed, so do 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 have brought it to pass, that this Empire is now every where accounted sacred and divine, and accordingly reverenced: or idols, whereby the Roman religion being received by their subjects, 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 Catholic religion. And doth great wonders, Vers. 13. so that he maketh fire to come down from heaven in the sight of men: that is, many lying signs either by the fraud of Monks and Priests, or by some evil art. The fire is spoken of in allusion to Elias, 2 King. 1. who called for fire from heaven to consume the Captains with their fifties who were sent to fetch him. Pope's have caused fire to come down from heaven, partly by pretending to give the holy Ghost, who is compared to fire, Act. 2. and once came so down from heaven; and partly by their excommunications like lightnings, in that unto them are added firebrands, and candles burning, which together are thrown down from an high, as if fire came down from heaven 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 himself, that is, the Empire wherein the Pope doth this, is deceived by these signs. Saying to them that dwell on the earth, Vers. 14. Napier. that they should make an image to the beast, etc. The image of the first beast was the new reerected Empire in Charles the great ann. 800. being crowned Emperor by Leo the third, when as the Empire had been void from the time of Augustulus by the space of three hundred years and upward. 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 spoke and so stirred others up to establish a new Empire by appointing seven Electours to choose one at every 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 give life unto the image of the beast, Vers. 15. etc. that is, to this reerected Empire: for all the life of it is from the Pope, and whatsoever 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 receive the ordinances and Laws of this Empire touching the Roman Catholic religion, for by embracing that religion the image is worshipped: all than 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, etc. to receive a mark in their right hand, or in their forehead. This is added the better to know this beast, his mark or character must needs be received, that is, a public and open profession must be made, that a man is a Roman Catholic, and believeth all their new Articles touching the Supremacy, Transubstantiation, Purgatory, etc. for to believe in Christ, and to hold all Articles of the Apostles Creed, and to receive the word and Sacraments, are nothing worth without this, Summa angel. in titulo confirmat. neither is Baptism of any force without the Character of Chrism in confirmation given by the Bishop. Such may neither buy nor sell, that is, as excommunicate persons others may not have communion with them: for neither Turks nor jews are dealt so heinously withal as poor Protestants, no place is allowed unto them, nor any being in the world. The mark, the name, and the number of the beasts name is all one, he that hath the mark hath them all. Hitherto out of Bullinger. Others not differing much here-from, Fox. expound the Pope's exercising of all the power of the first beast, of his cruelty against the faithful, as great as ever that of the heathen Emperors was: his miracles in general only of sundry strange miracles related to have 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 bear none office, nor be suffered to have communion with men, etc. as hath been already said. They that by these two beasts understand 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 over every tribe and nation, which the Pope doth by his Legates and subordinate officers; and so it is said to be done in the sight of the first beast, because his agents do it at his beck, and they do many great wonders to draw the world to the veneration of the Pope. He maketh fire to come down from heaven, that is, as was before expounded, by giving the holy Ghost, and by his excommunications, and this kind of miracle is the rather singled out, as answerable to a speech in use amongst the jews even till this day, If any man shall make fire to come down from heaven, 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 Pope's command made, set up and adored by earthly people, these are enliued by the imposture of Priests and Friars, and made to speak, laugh, frown, and sweat. The mark in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, setting forth more at large any note or mark, Heb. 1. whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the image or resemblance of a thing, so Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is not any external visible mark upon the forehead or right hand indeed, but the profession of being a Roman Catholic, and a readiness 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 Chrism, Holy water. Agnus Dei, Crucifixes, etc. secondly, of the Religious, their vow to propagate and maintain it to the uttermost, and therefore by a wonderful providence it is come to pass that such profess an indelible Character to be imprinted upon them in their ordination. Others expound his causing men to worship the image of the first beast, Brightman. of the Pope's seeking honour to himself under the colour of antiquity: his miracles of making fire to come down from Heaven of the Pope's smiting men with his Excommunications, as if it were with fire from Heaven. Hildebrand a Pope, in his Epistle to the Germans said, that Henry the fourth being smitten with his Excommunication was blasted with lightning. A certain Bishop reproving him for his heartburning against Henry, Cent. 11. Auent. annal. l. 5. perished by lightning, and giving up the ghost cried out, Oh wretch that I am, alas I am carried bound with a fiery chain to hell, etc. The Image which he would have men to make unto 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 given. In other things there is no difference. Others that expect Antichrist yet to come, Bellarmin. Viegas. Ribera. who they think shall be but one particular man, reckon up three notes whereby he may be certainly known; first, his reviving again after death as Christ did; secondly, his causing of fire to come down from Heaven, as Christ sent the holy Ghost in the likeness of fiery tongues; thirdly, his giving life to an image which he should cause to be made, as Christ gave life to dead bodies by his divine power, which because they cannot rightly be applied unto the Popes of Rome, they maintain that they cannot be Antichrist, but some other yet to be expected. But the expositions of ours already set down make it plain that these things do most fitly agree unto the Popes, wherein though there be a little difference, yet it is agreed amongst us all in the main, that the Antichrist of Rome is here painted out in his lively 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 wisdom by the number of his name to find out Antichrist. That the Pope is this Antichrist it is no new conjecture of ours out of malice, but a very ancient opinion maintained by sundry learned and godly men in diverse ages of the world, that no time since his springing up might want a testimony hereof. Gregory the first, called the great, Greg. lib. 4 regist, Epist. 38. Rex prepe est, & quoth di●● est ne● as, sace● d●tum ei paratur exercitus, quia ceruici militant elationis qui ad hoc positi sunt, ut ducatum praeberent humilitatis. about ann. 600. plainly foretold of his being at hand, saying the King is at hand, and which is horrible to speak, an army of Priests is prepared for him, because they war for the maintenance of pride who were set to lead the way of humility. Herein he spoke most truly and significantly when Antichrist was even at the doors: for the very next Pope to him after Sabinianus, namely Boniface the third began to fulfil this prediction when he obtained the title of universal Bishop. Arnulphus Bishop of Aurelia, in the Council of Rheims, about an. 900 brake out into this speech touching the Bishop of Rome, What think ye of him that fitteth in his high Throne, Concil. Rhemens'. clad in Scarlet and glittering with gold, what think ye him to be? Verily, if he be destitute of charity, he is Antichrist. Ann. 1340. a Council was held at Ratisbone against the tyranny of the Roman Bishops, wherein Eberhardus Archiepise. Salisburg. rising up said, Under the title of the high Priest we may perceive, if we be not blind, a Wolf in the coat of a Shepherd. Hildebrand, Auentin. annal. lib. 7. like an Antichrist 170. years agone laid the foundation of this Empire, and began the war, which hath been continued by his successors ever since. These high Priests of Babylon desire to reign alone, they cannot bear an equal. Believe me, they will not cease till that all powers being put down they sit in the Temple of God, and exalt themselves above all that is worshipped. He changeth Laws and establisheth his own, that wretched man whom they are wont to call Antichrist doth contaminate, kill and destroy, etc. Abbas joachim, who also lived about the same time, called the Pope Antichrist. Ann. 1158. Gerhardus and Dulcimus taught, the Pope to be 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 invectives to the same effect. Who so desireth to see more, let him look into Catelogus testium veritatis. He that doth not wilfully blindfold his eyes cannot choose but see the Pope to be Antichrist, here described by the second beast: for he hath all the power that ever the Roman Empire had, whereunto the Devil gave his Throne, setting up Kings and deposing Kings, ruling and reigning fare 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 be in the sight of men. He causeth the first beast to be worshipped, that is, his own greatness to be admired and reverenced, which is the same with the ancient majesty and dominion of this Empire: for in the state over which the Pope doth now rule set forth by the first beast there were two things, the peoples of diverse Countries and Nations, and the imperial authority exercised over them; in respect of the first, he is said to do 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 himself. Touching the great wonders and fire brought down from Heaven, Vers. 13. I subscribe to Pareus and Brightman, who have sufficiently illustrated this passage. Touching the image of the beast which he causeth the inhabiters of the earth to make, I cannot approve of that exposition which applieth 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 do I think that the present Emperors are meant, who are but Images in comparison of the old Emperors, for the Pope is not so eager to have them worshipped by the people, but rather to debase them, that he alone may go away with all the honour: but it is a religious kind of worship which is here meant, and the Pope himself is this Image, and he doth say unto men, That they should make this Image by teaching it to be necessary unto salvation to have the successor of Saint Peter in the Sea of Rome for universal Emperor of the world: for this is in effect to rear up an Image of the first beast, that is, of the old Imperial authority: and because that if the Pope had no more but this title without any lively Imperial power, he 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 divine Majesty, and to suppress all oppugners, and thus he putteth life into this Image, etc. 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, he raiseth up his Empire and command by his delusions to such an height, as that he becometh a very lively Image of the supreme Roman Majesty, not suffering himself to be neglected any more than the old Emperors did. The woeful experience of these times doth show the truth of this prophecy, there being nothing whereof the Pope is so tender as of this Universal honour, not sparing sex or age, but killing all that will not give it unto him. Touching the mark which all are caused to receive on their forehead or right hand, Vers. 16. Pareus. though Bullinger and some others hold, the mark, the name, & the number of the name to be all one, yet some distinguish them, expounding the mark of the indelible Character, which Priests and religious persons are said to receive in their ordination, when lifting up their right hand they swear 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 mark, which all others of that Religion receive, which is to be called Roman Catholics. Some a little diverse from this, Brightman. by the mark understand the oath and public profession of such as are in holy orders, and of Princes and great persons to defend the Roman Catholic Church and Pope; and by the name, the title whereby the common sort of the Papals are known, as Pontificians, Catholics, or Papists, from the Pontifex, Catholic 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 unto Bullinger, that the mark, name, and number are all one, and therefore readeth it, Chap. 15.2. The mark of the number of his name. I cannot see how the distinction before named should stand, because the very mark is received by all great and small, rich and poor, and therefore not by Princes and the Clergy only. And if the mark were a diverse thing from the name or number of the name, it would have been as needful to set men a work to find 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, we shall see more in the next question. Note from that which hath been already said, Note. that the cursed instruments of the devil can go fare in showing signs and doing acts of great power, and therefore we ought to take heed of being deluded hereby, yea, by God's permission, they kill and shed the blood of such as withstand them, whereby we may gather a certain mark of an Antichristian spirit communicating with the great red Dragon, and by consequence, of the communion that the bloodsucking Papacy hath with him. Quest. 7. What name is set forth by these Greek 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 mystical numbers, as some others in this book of the Revelation; but for so many as these numeral letters do by the usual account of men set forth, and therefore one expoundeth these words as an explication of what was said before, let him that hath wisdom find out the number, Ribera. for to number is the point of a man, not of any other creature which is void of understanding: 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 devil or other creature, for no such is to be understood, though he hath been hitherto spoken of as a beast; and to this last do I subscribe, as plainly thwarting that fond popish conceit, that Antichrist should be begotten by the Devil; for as touching his generation, he shall be but an ordinary man as others are. An ordinary name it is unlikely that it should be, because by it Antichrist is to be known 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 he doth usually understand numbers, which other creatures do not, for this is a thing commonly known without admonition, and it is employed in the words before that he must be a man and a wise man that can cast up this count. Secondly, touching the numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pareus maketh mention of some that read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Iren. lib. 5. c. 25. but all Greek Copies are otherwise, some read it in words at length, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as all Latin Copies and Arias Montanus. But Ireneus affirmeth, that these letters are found in all Copies, and inveigheth against the changers of the letter. For the several expositions of this number, it were but lost labour to recite all; I will therefore name some only, referring him that desireth to see more to other Writers. Bullinger. Balaeus lib. 3. de act. Pontif. Some think that this number setteth forth the time when Antichrist began: but that being ann. 606. here are threescore years more, neither could by the time, the mark of the beast be found out and his name, as by this number. Most therefore hold that these be the numeral letters of his name, not precisely to be found therein letter for letter, Pareus. Fox. Napier. P. du Moulin. Grasser. etc. Brightman. but such letters as amount according to the Greek numbering to this number, and hereupon diverse men have invented diverse names which I spare to mention, but that which the most learned and judicious of our side do generally rest upon is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found first in Ireneus, and the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming to the same number. Fox findeth this number in this name in Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I confess doth move me much for the reverence of so many and grave Authors: but seeing this number of 666. is not set forth in words, as the number of them that follow the Lamb, chap. 14. and of the sealed ones, Chap. 7. I cannot be persuaded that the Spirit would have us look barely to this number, but to the very letters here used. And indeed, as long as we go this way to work in finding out this number, we shall never be able to convince the adversary, 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 grave and learned men should be carried away in this manner; howsoever I like not his conjecture neither, that the number of the name of the beast is compounded of six in opposition to the number of those that follow the Lamb who are counted by twelve thousands, Chap. 14. Chap. 7. of every of the twelve Tribes, intimating that the followers of the beast are not any of this number, but rather a building reared up by Satan's chief instrument, as sometime the golden Image of threescore cubit's height and six cubit's breadth set up by Nabuchadnezzar, and not of that building called the new jerusalem, Chap. 21. consisting altogether of twelves. For the scope of setting down this number is not to show that the followers of the beast are opposite to the followers of the Lamb, or of the Devils stirring up, for this hath been already made plain enough, in that the Dragon is said to give the beast his power, and all are said to follow him but only such as have their names written in the Book of Life. But the intent here is to teach us a mark or name whereby all that are wise may certainly know him and beware of him. Viegas. Bellarmine. The Papals to keep men from searching too fare 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 seem to be vain. For they say, that as the name jesus could not be known till his coming, although one of the Sibyls 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. ten, and as many hundreds, that is 888. which are found in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the name of the beast should not be known till his coming: but blind men that they are, whilst they affirm a truth, being mistaken in the time, they cannot see him who is most easy to be seen to be deciphered out by this name and mark. Primasius. Ambsbert. It hath been an ancient opinion, that the compend which is used to express the name Christ should be the mark of Antichrist, which compend is this, ☧ the lower part of which is τ, the upper part ρ, the Cross intermingled with the τχ, together χρτ, Christ. And herein Ambsbertus is so confident, that he saith it was revealed unto him. Somewhat answerable unto this is that which some have delivered touching the mark of the beast, which they say is the sign of the Cross, for that is made in diverse figures, two of which our Lords Cross ✝ and St. Andrew's Cross ☓ as they call them, are plainly in this compend. Now the name is somewhat more than the mark, for when a man setteth his mark upon any thing he doth it by a letter or two, so the mark 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 Latin is equivalent to ξ in Greek, for sometime x is written thus, and if otherwise, as is more usual, it is thus, χ, and so is most suitable to the mark 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 seek in another language the mystery that lieth more close under the Greek ξ, but is most apparent in the Latin X, and so in the Latin state find the beast here pointed at, which in all things pretendeth Christ, but in truth is altogether for superstitious cross and other vain humane inventions, 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 reverend Name of Christ, with the alteration of the middle letter into one equivalent to the Roman X. being a Cross, which is usually by the Popes and Roman Catholics affixed at the end of this or any other name of Christ, as thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath not been thus used by the Evangelists or Apostles: so that where we find a chief ruler above all others glorying in the bare name of Christ, and in the figure of the Cross, we may confidently affirm there is Antichrist, for even very ancient Writers have held, that he should come under the fairest pretence of holiness. And where can we else find such an one in all the world, but in the Sea of Rome, the Bishop whereof calleth himself Christ's Vicar, and carrieth himself as if he were Christ, forgiving sins, and pretending to be the husband of the Church, and the rock where-upon she is built, the very peculiars of Christ jesus; and as for the figure of the Cross, it is always carried before him, all his Bulls of pardon are guarded with many Crosses, and he maketh Crosses to bless himself and the people. By a singular divine art therefore is he set forth by these letters, which are all the letters numeral both in the Greek and Latin Alphabet, representing the Cross, for χ is a plain Cross, and τ the last letter of ς, and if you take it together it doth also signify the Cross, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore may well be marked out by ς the first letters thereof, and ξ taken in the letter equivalent thereto amongst those to whom it properly pertaineth is χ the figure of a Cross, or take it together with χ, and it may well set forth the Cross, 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 used for the whole word. Consider this (O ye Papists) and be confounded, for your head thus plainly showed to be the beast that shall go into perdition with all such as are deceived by him. Do not with Ribera seek to elude this, Ribera. by holding that Antichrist shall give for his mark in his seal, the form of a Dragon: for his own fellow Viegas confuteth this; neither with Viegas, or Gagnaeus, by saying that this name, & what it meaneth, cannot yet be known, especially against one of your own side, Amsbertus, who most seriously professeth, that it was revealed unto him what the mark of Antichrist was, whereby much light is given to his name, as hath been already showed. Why will ye believe other revelations of other your writers if not this, being contested unto by grounds of truth? If it shall be said, than we in the Church of England have the badge of Antichrist, because we have crosses in Baptism, upon our coin, and in sundry places; I answer, it is not the bare using of a Cross that maketh this badge, but the ascribing of virtue thereto to bless every thing, as we do not, and glorying in the external form, which is fare from us. It is the point of every wise man to inquire 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 us for his, no more than the foolish Virgins. Let all then make conscience to search and inquire into this number: Matth. 25. and if my labours herein may be any help to the Reader, let him use them, or inquire out better reason; in the mean season this doth fully satisfy me, and God open the eyes of all his people every where, that they may not ignorantly be seduced by this beast any more, to the destruction of their souls; and give courage and resolution to us, who through his mercy are made to see, that we may never yield to bear the beasts mark, but rather with the Saints yield to be killed here, that we may live with the Lamb hereafter. CHAP. XIV. AND behold a Lamb standing upon mount Zion, Quest. 1 Vers. 1. and with him an hundred forty and four thousand, having his Father's name written on their foreheads, etc. Who are these, and to what time is this to be referred? What is that musical voice which cometh from heaven, and the new song sung there, which none could learn but these one hundred forty and four thousand? And what is meant by saying that they are virgins, and follow the Lamb, and that they are the first fruits unto God, and that no guile is found in their mouth, etc. Answ. I will not delay the Reader much here with diversity of expositions, for this place, as I take it, is parallel to that in the seventh Chapter, so that as there after much violence and bloodshed of the servants of God spoken of before, it is added as a comfort, that of every tribe were sealed twelve thousand, making up all together this number of one hundred forty and four thousand, In calling him the Lamb he taketh up the speech used Chap. 7.8. All worship the beast whose names were not written in the book of life of the Lamb. which stood fast unto the truth of God notwithstanding the danger of those persecuting times: solikewise here, after the beasts bloody proceed against all that would not worship him spoken of in the foregoing chapter, this comfort is added, that the Lamb Christ jesus all the time of Antichrists reign standeth upon mount Zion, that is, is vigilant over his Church to preserve it from perishing, and he hath still with him, even in these times of greatest straits, and hundred forty and four thousand followers, that is, many thousands throughout the twelve tribes of his whole Church dispersed over the world, set forth thus in allusion to the old Church of God under the Law. And these followers of his are unmoveable as mount Zion, that is, most fixedly adhering to his truth, for so the firm standing of the faithful is described by the Psalmist, saying, Psal. 125.1. They that trust in the Lord shall be as mount Zion, that can never be removed. And they have God's name in their forehead, to set forth their constant & confident professing of the truth of God, all superstitions of Popery, which are a mark upon the forehead of those that follow the beast, being utterly abandoned. And as after the sealing there, an infinite multitude are brought in with white robes and palms praising God, with whom the Angels join making a most sweet consent, it being a representation of the joyful condition in heaven of such as have suffered for Christ in this world, but now are triumphing there, that the languishing spirits of such as are yet militant upon earth might be recreated, the more cheerfully to bear 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 rejoicing in heaven, in that he saith, that he heard the voice, 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 heavenly harmony, which is performed, as it were, by harps, and singing of a new song, that is, a most rare and excellent song of the praise of God, and of the Lord jesus Christ, which song the faithful here do learn, but none else, because none but they do praise God, all others magnify the beast, but these by their praising of God from honest and sincere hearts sanctified by the truth, begin even now to come into the quite of heaven, to which they and none but they shall be undoubtedly joined at the last, praising God for their deliverance perfected, as now they do for the fountain and beginnings hereof, the Lord jesus Christ and his spiritual graces, and the joy of the holy Ghost resulting here-from, whereby they do even now, as it were, sit together in heavenly places. And as there an Angel is brought in questioning with john, and telling him who these were, and of their perfect holiness through the blood of the Lamb, set forth by white robes washed therein, and of the Lambs being in the midst of them, and leading them forth to the waters of life: so here john is directly informed, that these one hundred forty and four thousand of the Church militant are most excellent and worthy persons, all immaculate and unspotted before God, both for that he imputeth no sin unto them, being justified by faith in the blood of the Lamb, and for that they have kept themselves virgins unto God, not having committed fornication with the beast by idolatry, who is afterwards called also the great whore, and have 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 hypocrisy and double dealing in professing the truth, as aiming at some sinister end, or by yielding in show unto those idolatries, thinking that as long as their hearts were right, they might in show be such for the safeguard of their lives. These were not too blame any of these ways, for they were ready, in giving witness to the truth, to lay down their lives. And they are said to be redeemed from the earth, and from amongst men, to note the power from whence they were enabled unto 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 Lamb delivered, and made partakers of that fullness of joy that makes their fellow servants, who went into heaven before, to play and sing in such an admirable harmony. And these are led forth by the Lamb, for they follow him whither soever he goeth: they follow him in suffering, and they follow him into glory, that where he is they may always be. Napier. Pareus. Brightman. Fox, etc. 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 stream of corruptions prevailing in the time of Popery, and the Lord jesus appeareth most significantly as a Lamb, because he yet suffered his enemies in their persecuting, but he standeth to show his vigilant care over his Church. Arethas. Some think that this is a diverse thing from that in Chap. 7. there being set forth the sealed amongst the jews, here the sealed amongst the Gentiles: some hold, Alcazar. that the faithful under the persecuting Emperors are set forth, but all things so fitly agreeing, and this coming immediately 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 prevailed, if the Roman Catholic Church be not the true Church? As in the days of Elijah there were seven thousand scattered throughout the tribes of Israel, who were unknown; 1 King 19 so in these times there were many thousands, some in one country, and somein another that did distaste the idolatries and superstitions of Rome, preserved by the care of the Lamb, when the roaring Lion, the Devil, devoured most. Touching this company with the Lamb, and the harpers, whose music is heard, and the found in heaven as of many waters, there are some that understand the servants of God upon earth by them all, Bullinger Napier. Fox. the multitude of whom is set forth by the voice of many waters, their bold threatening of judgements against sin by thunder, and their joy in the midst of trouble by singing, and playing upon harps that new song of redemption by the blood of Christ, set forth in the Gospel; not an old song, such as was wont to be sung under the Law, though this song be also to be applied unto the Saints in heaven. And one more particularly understandeth the noise as of many waters, Brightman. of the teaching of the Doctors that lived in the time of the woman's first beginning to be in the wilderness, such as Augustine, Ambrose, jerom, etc. who made a confused noise like to that of many waters, not distinctly setting down the points of faith, the noise of thunder of Wickliff, john Husse, jerom of Prague, Luther, etc. who stirred up men in diverse parts as the cracking thunder, and the harpers singing, of the reformed Churches after obtaining a liberty of the true religion in Helvetia, Suevia, Geneva, etc. where God was praised for the light breaking out amongst them. Lyra. One telleth a tale of an hundred forty and four thousand Monks slain by the Hagarens in Syria and Antioch about the end of Heraclius his reign. Ribera. Some understand such a number of the jews which shall be converted when Antichrist shall come, or part jews, and part Gentiles. But Pareus is of the same mind, and agreeth with this our exposition, distinguishing the company with the Lamb, and those of whom the noise is heard; and indeed to understand it otherwise is to confound things distinguished, seeing after the hundred forty and four thousand spoken of upon mount Zion with the Lamb, this noise is heard from heaven, and these upon earth still learn their song, which none else could do, because as none but the faithful have the Spirit of God, and feel that joy, which is in the grace of God, so none but they can produce the true effects of this joy by hearty magnifying Gods holy Name. Hearty to praise God then, being affected with his mercy in Christ, Note. is a propriety of such as belong unto Christ, the praises of others are but the harsh sounding of the instruments of an oral voice, without the grace of the consent of the animal voice, wherein only is life and sweetness. Touching the description of these hundred forty and four 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 have not defiled themselves with women, etc. most of our new Writers consent to that which hath been said, that whoredom committed with the great whore is specially meant, from which they have been free, though some apply it unto chastity also, in respect of the body both in the single and married estate. And not only our new Writers, but the ancient Fathers understand spiritual pollution by idolatry here, as Augustine saying, They have not defiled themselves with women, that is, they have renounced carnal concupiscences, neither have they cleaved to idols, to strange Gods, heresies or errors, but are spiritual Virgins, whose husband is Christ. And Ambrose saith upon that speech of the Apostle, I have prepared you for one man, that I might present you a pure Virgin unto Christ. He will have them to be virgins in faith, such as john doth describe being with Christ in the Revelation, where he saith, these are they that have not defiled themselves with women. It is most absurd to hold here with the Hieracite, a sort of Heretics of old, who condemned marriage, as joined with pollution, and many Popish Writers now adays, that apply this unto votaries that lead a single life, and therefore one of them, Alcazar being ashamed of this, Alcazar. consenteth with us that they are the Virgins here meant, who have not corrupted themselves by an inordinate affection towards the creature. And indeed, if Virgins properly understood should be meant, many absurdities would follow thereupon. 1. None of the Patriarches could be followers of the Lamb, because they were all married, as were diverse of the Apostles also. 2. God's own ordinance should be an hindrance to the following of the Lamb. 3. All that are truly religious must needs be single, because all that are redeemed and saved, are here set forth, etc. It is the praise of those that have been 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 have nothing to do with him, no more than impure with pure, darkness with light, Belial with God. Touching their following of Christ whithersoever he goeth, it is well expressed further by some, Bullinger. Brightman. that if he will have them go after him to the loss of their goods, of their good name, yea of their life by any kind of most cruel death, yet they are ready thus to follow him. They are a first fruits unto God that is most holy, and but a few in comparison of the great multitude that shall come in, as the truth shall further enlarge itself, Antichrist being more and more consumed and confounded, even as the first fruits of corn are consecrated unto 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 saved, and their praise before going, Note. which is also their happiness, serveth notably to show the Christian resolution of this number, they are ready bend to follow Christ thorough the greatest troubles, and worldly miseries, so that if any will be a follower of him, but only so fare 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 thorough the midst of heaven, Vers. 6, etc. having an eternal Gospel to preach to all the inhabitants of the earth, and to every nation, tongue, and people, etc. What is set forth by this Angel 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 understand three ranks of Preachers set out at three several times. 1. About ann. 1371. when Wickliff preached against the Pope and Popish idolatries and superstitions, with whom joined Richard Killington, and Robert Langland here, and in Italy, Dantes, Marsilius, Patavinus, and Franciscus Petrarcha, and a little after, viz. about thirty years, in Bohemia, john Husse, and jerom of Prague, and Nicolas de Clemangis. 2. About ann. 1500. when Luther, and Zwinglius, and Oecolampadius began in Germany and Helvetia. In the third rank they place all the zealous Preachers of the Gospel, which have been since Luther in deuers countries, as Bucer, Capito, Hedio, Brentius, etc. in Germany, Bullinger, Pelican, Gualther, etc. in Helvetia, farrel, Virell, Caluin, etc. in Geneva, and in England, Cranmer, Hooper, Latimer, etc. in Denmark, Palladius, Hemingius, etc. in Italy, Martyr, Zanchy, Tremellius; in Poland, john à Lasco; in Hungary, Michael Statinus, Stephanus, Szedegenus, Paulus, Thurius, etc. And because after this no more Angel appeareth, but the next thing is Christ's coming in a white cloud to judgement, therefore they hold that the Preachers which now are, shall never be put down, but continue to maintain the truth brought to light, till the second coming of the Lord. Others taking these Angels for three of the seven, which are afterwards showed to pour out their vials, Napier. understand by the first, the forenamed prime Preachers, Luther, Zwinglius, etc. by the second, a great ruining of the Popish Empire, about ann. 1590. and by the third, the utter fall of the Pope, about ann. 1639. after which time, some will still remain in the dregs of their old superstition, but if they do, here is the portion which they are to expect, to be tormented for evermore. Others more generally understand the breaking out of the Gospel again, Bullinger. Fox. Forbs. Grasserus. after that all had been corrupted by Popery, the light of which Gospel breaking out should extend as the truth did at the first to all nations, because some in all countries should be stirred up to publish the same, although all receive 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 hear the Apostle affirming, 1 Tim. 3. Col. 1. that the Gospel was then preached all over the world. Amongst all these differences, it is agreed in the main thing, that the breaking out of the light of the truth, which now, by God's grace, shineth in England, Scotland, Denmark, etc. is here figured out, opposite unto which, is Babylon, that is, Rome still labouring to hold men in the darkness 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, etc. hath been only a continuation of those happy beginnings, and therefore I do not think, that according to that distinction the Preachers of the truth are figured out. Neither do I subscribe to Napier, that the third Angel setteth forth the Preachers which shall be when the Pope is quite put down, because killing of the Saints is still spoken of for not worshipping the beast, and they are comforted with the blessing that shall follow upon such a death. Nor yet do I think, that generally only 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 us that live in these days. 1. That the light of the truth should break out, whereby men should be warned against Popish idolatry and superstition, as it did by Wickliff first in England, as England had first a Christened King Lucius, so having the honour first to hold out the light dispelling the mists of Popish darkness: but almost contemporanean with Wickliff were others mentioned before in other countries' also. 2. That the light should shine so, as that the fog of Popery should vanish in many countries, and that the truth should be so powerfully preached, that Babel's walls should be shaken and ruined, which was done by Luther and the rest of the Worthies in diverse countries before spoken of. 3. That the utter fall of the Pope should yet after this be deferred, he continuing still where his power yet remaineth to kill and destroy his opposites. For why else should the third Angel so seriously admonish men not to worship the beast, etc. adding, Vers. 12. here is the patience of the Saints, and Blessed are the dead that die in the Lord, etc. but only because the servants of God in many places should still be exercised with bloody 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, only the comfort is, that we are hence assured, that there shall be Preachers to give warning against the Pope and all false religions till the last coming of Christ unto judgement, 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 every passage more particularly; Vers. 6. He saith, I saw another Angel, when no mention is made, of any Angel in this Chapter before, having reference to the Angels of the tenth and eleventh Chapters; flying thorough the midst of heaven; Eullinger. Fox. that is, to express 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 fetched. The Gospel which he bringeth, Pareus. is called the eternal Gospel, to meet with the imputation of the Papists, who challenged them for broaching a new religion, when as indeed, they preached nothing but the eternal truth of God which was from the beginning. There was not long before this, Cent. Magdeburg. 13. a certain fellow called Cyril a Carmelite Friar, who made a book, which he entitled The eternal Gospel, grounding upon this place, and the religious of those times readily received it, because it tended to the maintenance of their superstitions, affirming that the Gospel set forth by the Apostles was at an end, and this was now to take place. A most blasphemous tenant, when as this our Gospel is said to be such, that if an Angel from heaven bring any other, Gal. 1.8. he is to be counted accursed. It is none other Gospel therefore which is here meant, but this only Gospel, which being obscured by the veil of an unknown tongue, and by false Glosses and interpretations in the time of Popery, is now come to light again; and that not in a corner, but in all countries and nations of Christendom, and shall, we doubt not, be diffused into all other parts ere long. This is the same in effect with that Chap. 10. Thou must prophesy again to Nations, and Kings, and many people's. Fear God, Vers. 7. and give glory to him, etc. 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 fear the beast, Pareus. give him glory, and worship him as most admirable, as was showed Chap. 13. The chief thing therefore now to be pressed, is to fear God and to worship him, by giving over that fond admiration of the Pope, whereby they were drawn after him, trusting in him, and receiving his Dictates as the Oracles of a God, which indeed is the worshipping of him. And the phrase here used, give glory to God, doth fitly answer that in Chap. 11.13. where it is said, that the great city being fallen, and seven thousand slain, the rest trembling gave glory to God, that is, were converted from that superstition. The time of his judgement is come, that is, is at hand, so that we may gather hence, as Chap. 10. where after the open book appearing, the Angel sweareth that time shall be no more, etc. that now since these things have come to pass, the destruction of the Pope, and Papacy, and of all wicked ones is very near, even at the doors. Touching the second Angel proclaiming the fall of Babylon, Vers. 8. it is plain, 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 john over 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 been five hundred years before the time of this Prophecy. But some have held, that by Babylon the world is meant, wherein there is so much confusion by reason of the Devils 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 have committed fornication, and when it is fallen, yet the world of the wicked remain, for they are threatened with everlasting torments by the next Angel. And lastly, we are bidden come out of Babylon, which we cannot do, if by Babylon the whole world be understood. If we look back to Chap. 11.8. we shall find a great city mentioned, which before was called the holy City, vers. 2. trodden under foot by the Gentiles two and forty months, in which city it is said the Lord was slain and his two witnesses, their dead carcases being cast out, and all nations and kindreds beholding them, which city all men know according to the letter is jerusalem, but spiritually the Text saith, it is Egypt or Sodom. This city I shown there, setteth forth the Church of the Gentiles sometime holy, but by Popery and Mahumetisme in time corrupted wonderfully, and therefore called Egypt 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 chief city of the world, the Papal Empire residing there, but extending itself into all parts, it is meant by this Babylon, the name being aptly changed from Egypt or Sodom to Babylon, Ribera. to express this imperial Babel-like power. Ribera the jesuite acknowledgeth Rome to be meant by Babylon here, alleging many worthy Writers, who affirmed the same. As Augustine, August. de Civit. 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, jeronym. in Esa. 24. Tertull. lib. 3. contra Martion. Sixtus Senensis, Ludonicus Viues, Lindanus, Bellarmine, etc. But he will not have Rome, as the state thereof now standeth, to be Babylon, but as it was under the persecuting heathen Emperors. But this is a most vain 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 spiritual fornications, that is, idolatries are derived to all countries and nations, whereas it was never so with heathen Rome, for then all countries' were suffered to enjoy their own religions, but the Christian only. 3. Because none of the Authors alleged, except Tertullian, lived whilst heathen Rome stood, and therefore could not call Rome Babylon; meaning heathen Rome. Lastly, because this Babylon is afterwards called The great Whore, noting a state apostatising from the truth sometime received, to go after Idols: for in the holy Scriptures Israel only and judah are taxed for whoredom and not either Countries, because they were married as it were unto the Lord, and yet they fell from him to the serving of Idols. Other Nations which were never taken in for God's peculiar, though they were full of Idols, could not properly be said to go a whoring, 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 leaveth it and saith, That Rome is meant as it shall be, when in the time of Antichrist it shall forsake the Pope and the Catholic Religion as he laboureth to make it probable that it shall do. But who so is wise will easily see that this is but a shift to elude a plain evidence. To Rome that now is, and to the Pope who hath his seat there, all circumstances do so agree, as that we are sure this Prophecy 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 Moon, which none but fools will believe to be so indeed. Here is now the Empire over Kingdoms and Nations, here are miracles and shows that draw the world after the Pope. After a long time of delusion by fair pretences, the eternal Gospel is come to light again, and this state hath been much shaken this thousand years and upward, 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 derived into all Countries, and lastly now standeth that revived head which was deadly wounded being the seventh, which was to come after Saint john's time, for of the seven five were fallen, one that is Emperors than stood, and the seventh, that is the Pope, was to come. And the jesuite in yielding that Rome shall fall away to heathen idolatry from the Catholic Religion doth quite forget himself of that grand Maxim, that the Church cannot err, and is always visible; whereas if this should befall the Church of Rome, which they hold to be the only Catholic Church, it should both err foully, and the Church should sometime be overthrown by the gates of Hell and put down from the visibility; into such contradictions do they plunge themselves that are contradictors of the plain and evident truth of God's Word. Touching the third Angel threatening eternal destruction to the followers of the beast, Vers. 9 enough hath been said already, to show to what time it is to be referred, and as for the torments here mentioned and the comforts propounded to the faithful, it is easy for any man of himself to render the sense thereof. Note from all that hath been said, Note. that the doctrine of the reformed Churches at this day is the very doctrine of God's Angel: for we teach to ascribe all glory and to give all worship ●o God only, and not to make any a partaker with God herein, and in these points not to fear the tyranny of the Pope and his adherents, but in the fear 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 works and supererrogations, the Pope's power of pardoning sins, our ascribing all to grace in the conversion of a sinner, and holding no virtue to be in crossing and holy water, etc. Again, Note. see a plain evidence that this is the truth, and the Roman Catholic state (Babylon) falling before it in diverse Countries, and which shall be utterly razed to the foundation, so that a stone shall not be left upon a stone. Lastly, Note. all prosperity and prevailing is not to be expected by the servants of God upon 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 fear turn to the beast, they must be tormented miserably for evermore. But why is this word from henceforth put in, are not all the dead that die in the Lord at any time blessed? Yes doubtless, but there is an opinion of Popery, by which men were carried away in times past, touching the pains of purgatory fire to be suffered after death which is secretly here glanced at, as if it should have been said. Hitherto a long time it hath been thought that there is no r●st in death to the godly, but further pangs yet to be endured in Purgatory, but the vanity of this tenant being now discovered by the preaching of the Gospel set forth under the type of the three Angels, no such thing shall henceforth b●feared, but they shall comfort themselves in the expectation of immediate rest and joy. Quest. 3. And behold one like unto the Son of man sitting upon the cloud, Vers. 14. having upon his head a crown of gold, and in his hand a sharp sickle, etc. Who is this and what are the Angels next mentioned; whereof one coming out of the Temple calleth to him to put his sickle into the harvest: and a second coming out of the Temple also having a sharp sickle, to whom a third coming out from the Altar that hath power over fire, calleth to put his sickle into the Vintage, which is cut down and trodden in a Winepress without the City, the blood coming out up to the bridles of the horses by the space of 1600. furlongs. Answ. Almost all Expositors agree, that the coming of Christ to judgement is here represented: for he is like the Son of man, though a great judge, he shall come in the Clouds, 1 Thes. 4. and the consumma ion of the world is likened unto the cutting down of the Harvest, Mat. 13. and both to the Harvest and Vintage, joel 3.13. from whence this phrase seemeth to be taken. But some understanding Christ by one like the Son of man as it is commonly taken, P. du Moulin. yet hold that some other judgements upon Babylon are here set forth to be applied to the times of the three Angels going before, the first whereof come with the eternal Gospel, ann. 1039. in Berengarius, opposing transubstantiation, and prevailing so fare, that France, Spain, 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 Angel with a sharp sickle of judgement, ann. 1076. About the time of Berengarius his death, by a quarrel arising between Henry and Gregory the seventh, named Pope Hildebrand, betwixt whom forty bloody battles were fought, and all things were filled with confusion and misery. The second Angel came with threatenings against Babylon by Peter de Bruis, and Henry de Tholouse, ann. 1130. and by johannes de Waldo of Lions, ann. 1158. for they called Rome Babylon, and exhorted all men to go out of her: but Innocent the third than Pope, caused the Croisado to be preached, and by that means within a few months 200000. of them were slain in Provence, joh. Cassanion Hist. Languedoc and Guienna. Hereat God being again offended, sent another sharp sickle by Frederick Barbarossa his armies and the Popes, by reason of which the miseries were so great as that no Pen can express them sufficiently. For whilst these wars lasted, the Moors wasted Spain together with the Saracens, murdering all the Christians which they could find, and the Saladine destroyed the Kingdom of jerusalem, which had cost so many millions of men's lives to conquer it. The third Angel came with admonition to beware of worshipping the beast by the Preachers of these times, against which when the Papacy shall grow most outrageous, some greater judgement than ever yet shall come upon them to the effusion of so much blood, that it shall come up a wonderful 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 upheld by the immediate power of Christ set forth by his coming in a cloud with a sharp sickle, but afterwards diverse Countries being converted, his Angels dare be bold to be seen to stand for the truth, both temporal Kings set forth by the Angel with his sharp sickle, and spiritual Ministers coming from the Altar, who by their exhortations and preaching stir up the other against Babylon, so that here in brief is set down what is more at large described under the seven Vials poured out by the seven Angels following. Some more particularly by one like the Son of man understand the protestant Princes in Misnia, Brightman. Hassia, Prussia, etc. such as Fredericus Saxo, Mauritius, Philippus Lantgranius, johannes Brunswicensis, etc. by the first Angel coming out of the Temple, justus, jonas, Melancthon, Ambrose, etc. who were a means to stir up those Princes to abolish the Mass and to restore the truth, unto the year 1530. By the other Angel 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 Angel coming out from the Altar. Thomas Cranmer Archbishop of Canterbury in those days, who is said to have power over the fire, because he triumphed in his suffering in the fiery flames for the truth, and he stirred up the Lord Cromwell out of his great zeal to put down superstition. And the distance of the place where the blood out of the Winepress over 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 coldness and barrenness 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 approve of any of these expositions, because not particular judgements but the general judgement, which at last shall be executed upon Babylon is here figured out, unto which also all the circumstances may be very well fitted, as by and by shall be showed. And where any thing in words agreeing with the general current of the holy Scriptures may well bear a suitable interpretation, it is but curiosity to invent singular interpretations. Brightman hath been much taxed for his making one like the Son of man coming upon a cloud to be an earthly Prince, neither doth that of his touching Cranmer agree, over whom the fire did rather prevail than he over the fire, in that for fear he recanted for a time, though afterwards he constantly suffered martyrdom, to say nothing of the hundred miles more in England than the space here set forth, which in vain he seeketh to reconcile. Others that are for the last judgement of Babylon when Christ shall come at the end of the world, expound these things diverse ways. Some will have Christ represented here twice: first, like the Son of man; secondly, by the name of an Angel with a sickle, because he is the Author of the destruction of the wicked, and this vindicative power is originally and virtually in him, but instrumentally in the Angels which are implored therein. The Angel coming out of the Temple calling to him to put in his sickle into the harvest, they expound of some prime Angel who entreateth him thus to do, and so likewise the Angel coming out from the Altar who hath power over the fire, that is, to execute God's 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 used to set forth one and the same thing, that of the harvest to signify the gathering together of the Elect, this of the Vintage to signify the gathering together of the reprobate. Pareus. And part of it is Pareus his, who will have a prime Angel meant every time that an Angel is mentioned here, also he doth justify that exposition of the Angel with a sharp sickle of Christ before considered in himself, here in the Ministers of his judgement, as joh. 4. Christ is said to baptise more Disciples than john, though he baptised 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 joel 3.13. where sickles are spoken of, and whereas an Angel speaketh unto Christ to put in his sickle, he holdeth that nothing else is hereby signified but that Christ cometh to judgement at the last day by the counsel and appointment of the Father, of whom he said, that of the day and hour knoweth no man but the Father. And that two similitudes are used the more amply to set forth the proceed which shall be at this great day of judgement. I will not weary the Reader by producing more expositions, but rather come directly to show what I conceive by comparing all their expositions together to be the true meaning of this apparition. I think it to be without doubt, that Christ's coming to judgement is meant by one upon a white Cloud like the Son 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 up into Heaven, that is, in a Cloud, and that he should come in the Clouds, and his golden Crown is a plain demonstration that he is the King of Heaven. In that an Angel coming out of the Temple biddeth him put his sickle into the harvest, for the time is come. Bullinger seemeth to me most rightly to resolve it that this is spoken parabolically, Bullinger. wherein all things are not to be strained, but only the scope to be respected, and so an Angel is brought in telling him that the harvest is ripe; as if a man's servant coming out of the Corn field, should tell him it is time to set on workmen to cut down his Corn, for it is ripe and beginneth to shed in the field: and if any man will needs go 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 he declareth himself he is wont to do it by sending an Angel, is said to send out from his presence an Angel here, for he cometh out of the Temple, a fit type of God's presence. Touching the other Angel coming out of the Temple also with a sharp sickle, Vers. 17. I assent unto them that hold the same thing to be the second time hereby represented, for the more ample declaration of the proceed which shall be at the day of judgement, a thing not unusual in the holy scriptures, & particularly in joel 3.13. whereto it is alluded here. It is intimated therefore by this double description, that as men do in the time of harvest, and in the Vintage time, they cut down their Corn, they cut their Grapes, so all the people of the earth shall 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 terrify the wicked adherers to the Whore of Babylon, the proceed against them only are described, they shall be cut down as the Corn in the time of harvest, 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 Winepress of God's wrath, there to be crushed and squeezed in infinite multitudes an infinite long time, set forth by the blood 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 harvest to understand the gathering in of the godly as some would have it taken, for Tares are amongst the Corn, and this similitude, howsoever it doth sometime set forth the putting of an end to this temporal life in all men, yet sometime with a particular respect unto the wicked only as here, and joel 3.13. and then it is only to be so fare forth applied, as it setteth forth a cutting off or destroying from off the face of the earth, and if we shall go a little further in applying it, it must be in that which is understood, but in other places further added, viz. in respect of that part of the harvest which is to be burnt with fire, the tares and the chaff which it may be is also intimated here by the Angel which is said to be over the fire, whose office haply it was when the other Angel had destroyed the world temporally to cast the bundles of tares into unquenchable fire, and the grapes which were sharp and sour into the Winepress of God's wrath for evermore. And this Angel cometh from the Altar fitly, because fire is usually taken from thence for the destruction of the wicked, as Chap. 8.5. from whence haply he may be thus described, as afterwards he that poureth out his Vial upon the waters is said immediately to be the Angel of the waters, Chap. 16.5. so this the Angel of the fire or that had power over the fire. If any man shall further demand, but why doth not Christ appear the second time like the Son of man, but an Angel is said to appear, if both apparitions serve to express the same thing. I answer, that in the destruction of the world at the last day two things are to be considered, the judge by whose power and authority it shall be acted, and the instruments which shall be employed herein; the first, is the Son of man, the second, the Angels spoken of as one here, to show their going about this ministry as one, and according to this twofold consideration there are two diverse appearances of the Son of man sitting and crowned, and of an Angel neither sitting nor crowned, whereby we are to understand the Lord and Master of this great Harvest and Vintage is Christ jesus, he only giveth power to cut down, and a fruit of his just wrath is the wickeds suffering of endless torments: but he doth instrumentally act both the one judgement and the other by his holy Angels, the sentence giving is omitted here, the just manner of the whole proceeding at that day being sufficiently declared elsewhere. He shall come in a Cloud having a sharp sickle in his hand, that is, being ready to condemn the wicked world and to cut them off with the breath of his mouth as with a sharp sickle, than the Angels with all readiness as his Ministers shall destroy the world, and after sentence by him given leaving the godly who are invited into the Kingdom of Heaven, they shall cast the wicked into their place of torment in innumerable multitudes. And thus I think that all hitherto is made most plain. There remaineth only the space of ground without the City where the Winepress is trodden, being 1600. furlongs to be considered: touching which, I find that most Expositors content themselves with this general, that here is set forth the great abundance of those that shall be destroyed, so that if men on horseback would look out to it, their blood covereth the ground such a distance and so deep as that it cometh up to the horse bridles, it being alluded unto Esa. 66.24. where somewhat a like phrase is used. But one besides Brightman before spoken of, Napier. who applieth it to England, expoundeth it particularly of the time when this great judgement 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 greatness of the place where this Winepress standeth. Rabbi Menahen. Rabbi Menahen upon 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 jews, I doubt not but in this space without the City it is also alluded unto that Country, such an innumerable multitude are destroyed, as if such a slaughter of men were made as would overflow in this depth all the whole land of Canaan. The valley of jehoshaphat hath been of old set forth to be the place of judgement, and Tophet, joel 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 river of brimstone kindling it. It is without the City of the Saints, which is much greater, even 12000. furlongs square, Chap. 21.16. not for that the number with shall be tormented together is less than the number of those that shall be saved, but because to be streightened is an addition to pain, to be enlarged an addition to joy and comfort. Touching the Angel of the fire, I do not think with some, that either here or Chap. 16. where the Angel of the waters is spoken of, it can be justly gathered that diverse things are assigned to diverse Angels to rule over, for they together are ministering Spirits to execute the will of God, sometime in one kind, and sometime in another; and because this Angel before, Chap. 8.5. is said to take a Censer full of fiery coals from the Altar, he may now be brought in by this Periphrasis, tacitly implying what shall become of the harvest of the wicked before said to be reaped, and he that afterwards is called the Angel of the waters, is plainly so called because he poured out his Vial upon the waters. Note, Note. that when the godly who have suffered and been toiled in this world shall rest most sweetly from all travel 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 avoiding of it, because the Lord jesus and his holy Angels, from whom none can lie hid (and not men who may be deceived) shall be actors in adjudging and compelling them into the Winepress. CHAP. XV. ANd I saw another great wonder in Heaven, Quest. 1 Vers. 1, 2, etc. seven Angels having the seven last plagues, etc. Vers. 2. And I saw as it were a glassy sea mingled with fire, etc. To what time is this to be referred, what is this glassy Sea whereupon the Harpers stand, and what is the song of Moses which they sung, & who are they that sing this song? Answ. Some refer the pouring out of these Vials unto the time of Hadrian, Leo, and Hildebrand, Lyra. Popes with their successors, who poured out these Vials against Constantinus, Iconomachus, Henry the fourth and other Emperors, even until the time of Peter the Eremite, who stirred all up to the holy war, that is, from the year 742. to the year 1094. Some apply these things to the supposed three years and an half of Antichrist, Ribera. Viegas. Gagnaeus. Rupertus. Beda. Haimo. Pannonius. Richard. de Sancto Victore. Gorran, etc. Forbs. Brightman. Pareus. Ballinger. Fox. Napier. holding that according to the letter it shall be fulfilled as in the plagues of Egypt. Some, that these Angels set forth the Preachers which have been and shall be then, denouncing Gods judgements against the wicked in all times and ages since the first preaching of the Gospel. Some refer this vision to the tune after Antichrists discovery, holding that it is here set forth by what degrees he should be brought down until his final utter destruction. And lastly, some do make these seven Vials parallel to the seven Trumpets, and so to set forth the judgements of God against persecutors in all ages since the first propagation of the Gospel. This last is coincident almost with the third, touching Preachers denouncing Gods judgements in the several ages of the Gospel, neither of which can stand here, because these are the last effects of God's anger in this book reucaled, and so necessarily after all the judgements before figured out any kind of way. As for that of Lyra, it is not worth the refuting, because so these judgements should all have been executed long ago, when it is plain here that they hold to the end of the world. And that of their taking effect in the supposed three years and an half of Antichrists reign is most ridiculous, because if in such a time according to the letter these things should be sensibly fulfilled, it were easy for every man to know Antichrist, and when the day of judgement shall be, which are both very great mysteries. I subscribe therefore to them that apply these things to these latter times, wherein Antichrist being revealed, is diverse ways plagued, and shall be plagued till that he be utterly destroyed. For now that the spirit is fallen upon Antichrists ruin, Chap. 14. 8, etc. he continueth in the description thereof, and of the prevailings and final happiness of such as stand for the truth, to the end of the book, handling in order the passages of his fall more at large, and of the last general judgement of the whole world. The judgements of God upon Antichrist and his adherents are set forth first obscurely under the figure of Angels pouring 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 joy of the godly Orthodox therefore, Chap. 19 after which the chaining up of Satan and his loosening being mentioned, Chap. 20. together with the fearful 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, etc. Forbs. Touching the glassy Sea mingled with fire, some will have it to be baptism, wherein the holy Ghost like fire is given: the faithful that have held the faith whereinto they have been baptised, not being overcome by the fear of Antichrist though they have passed thorough the fire, stand now rejoicing and praising God for his downfall. Some understand the pure Word of God accompanied with the Spirit set forth here, Brightman. Bullinger. Pareus. Napier. as the means whereby Antichrist is overcome. Some the word or truth accompanied with contention about some points by the Lutherans, etc. And some by the glassy Sea understand the world like unto the Sea for tumultuousness, but glassy because transparent to the eyes of God or settled unto the faithful, it is mingled with fire by adversities and persecutions which the faithful meet withal here. I have already delivered my poor conjecture touching this glassy sea spoken of before, Chap. 4.6. which as I take it is the same with this. A Sea of pure water transparent like Crystal, setteth forth holiness and immunity from corruptions in the midst of the Antichristian state. Hereupon the faithful 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 adversity for the cause thereof, for to fire are sufferings here compared by Saint Peter, 1 Pet. 4.22. whereas he biddeth us not to think strange of the fiery trial. Those expositions which are for Baptism and for the Word of God do not differ much from this, they being a means of sanctifying and settling them in this grace, but in this sense the proper scope of this place is not so fully declared. How the world may be figured out by such a clear water, seeing it is so miry and corrupt, I cannot see. Touching the fire mingled, if it be understood of the holy Ghost, here were nothing but purity to purity, which is unlikely; if contentions amongst the faithful themselves, they should not at the same instant have been brought in in so sweet an harmony of praising God: but by fire understanding affliction, the estate of the godly even in these times wherein Antichrist is going down, is most significantly set out, they are not yet in their reformed serving of God without all mixture of the fire of persecution, but are as it were upon a glassy Sea mingled with fire. They are said to have overcome the beast and his Image, etc. because they have prevailed about the reformation of Religion by an high hand, setting up the same against the machinations of the beast, his image, character, or number of his name. The harps of God which they have, seem to have reference to that which was spoken of Harpers, Chap. 14. they heard the Harpers in Heaven then and learned their song, now they sing it playing as they did. And all this is said to be done in Heaven, because the godly by faith are in Heaven in mind, though in body they be in this world. The song which was only 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 deliverance from Pharaoh, Exod. 15. and for executing judgement upon him in the red Sea, wherein his might did wonderfully appear: so likewise the Church being endangered by this beast, but the victory being obtained through God enabling her, though she cannot yet stand upon the Sea bank, but in the Sea mingled with fire, yet for her deliverance in part obtained, and fully by faith expected to be ere long, with Harp and song she praiseth God as Moses then did. And it is called the song of the Lamb also, because containing his praises, as Chap. 5.9. Here God is praised for his power already showed, and the coming 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 faithful, Note. that in purity study to serve God without admitting any popish corruption, although there be opposition and much trouble to them still, yet they may rejoice as Victors over the Pope, being assured that he with all his adherents shall go down more and more, and the number of the pure worshippers of God shall increase, till that even all the Gentiles come to join with them, popish corruptions being quite abolished in all places. And out of our joy herein we ought to be thankful to the Lord, singularly praising him for this incstimable blessing, wherein we of the Church of England have 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 Heaven, etc. What is meant by this, and in that the seven Angels which come forth are so clothed, and have seven golden Vials given unto them by one of the four Animals, and what is meant by the smoke of the glory of God filling the Temple, and hindering that none could enter till the seven Angels had poured 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, understand a greater measure of knowledge in the most mystical and recondit things of God which now should be in the Church, Antichrist falling, Forbs. or the Church coming to light, which had hitherto a long time lain hid through persecution: Napier. yet some that parallel these Vials and the Trumpets together, apply it to the primitive Church in this sense. Some understand nothing but just proceed, Bullinger. Fox. because they come out of the Temple where the Law of righteousness was kept. Some without any mystical signification hold, Pareus. that as in a Stage-play the Actors come out of diverse 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 coming out of the Temple in Heaven. We read of the Temple being opened, Chap. 11.19. that the Ark of the testimony might appear: but here the same Temple is opened for another purpose, that the Angels with their plagues might come forth and pour them out upon the earth. I think therefore that they are mistaken, which confound these two as one mystery of divine revelations now made more than in times past. There is no need to press this passage any further, than that the Temple is set open for them to come out being seven in number, whereas no opening is spoken of in the foregoing Chapter, because there one Angel came forth alone, here seven together, but they come all out of the Temple, that is, from God's presence, who is the Author of the ensuing plagues, and so are apparelled accordingly in a glorious manner as becometh the servants of so great a majesty, and have golden Vials given them by one of the four Animals before described to be round about the Throne, Chap. 4. who as a chief Officer in the Court of Heaven, is appointed to give them Commission and a charge to execute his wrath, to show that it is not left to the will of any creature to plague the world when he listeth, but at the time appointed by the Lord, and such judgements as happen are not casual, 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 judgements, holding that hereby it is signified that none can find them out what they are till they be fulfilled. Primasius. Bullinger. Some, that nothing else is hereby meant, but that none can enter into Heaven to live there in body and soul for ever, Ambros. And●eas. Gagneus. till these judgements be executed. Some, that it is alluded here unto the Cloud resting upon 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 Solomon's 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 errors by them maintained, till they have smarted by all these following plagues, that is, never. Some expound this smoke as a sign of God's presence in the Church, but darkly in comparison: of that light which shall be, Brightman. when the full number of the faithful shall be made up at the time of the jews conversion, which is intimated, shall not be till these Vials be poured all out, when it is said, no man could enter into the Temple till the seven Angels had done pouring out their Vials. In the mean season, they which embrace the truth shall be but a few, and the light shall be hold by the adverse part to be but a fume or smoke, because they shall not see into it. Some expound it of God's powerful presence unto these executioners of his wrath, Forbs. even till the emptying out of all these Vials, so as that none could hinder them all the time in their proceed. Some will have the darkening of the truth by errors set forth by this smoke, Napier. so as that till the pouring 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 be most genuine and least strained, which applieth this unto GOD'S powerful 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 be some hope that he might be entreated and alter this decree, it is added, that none could enter into the Temple, till that all these vials of wrath were poured out, the Temple was so full of smoke 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 turn to the Lord, and by humbling themselves before him seek to avert 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 vain thing to search into these mysteries, whereas we are in sundry places commanded and encouraged so to do. The third is absurd, because they enter into heaven, who go thither in soul, as all the godly do continually, whensoever they depart out of this life. The fift is too particular in applying this entering to the jews, and both fift and seventh too much strained in making the smoke a sign 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 deceived in their common tenant, that they can repent when they list▪ let them consider this example and tremble, taking time before the smoke of God's anger for their persisting in sin become so great, that not one of them can enter his Temple. The Israelites hardened themselves, Heb. 3. wherefore God swore that they should never enter into his rest, no more shall they that now harden themselves in hope of turning afterwards soon enough to obtain mercy. Again see a reason, why now a long time the proceed of the reformed religion hath been almost at a stand, little ground more being gained of the Papals. It was thus appointed to be in the purpose and decree of God long ago; whilst the vials are pouring out against the Papacy, none can enter the Temple. But the time shall come, when that all these vials being emptied, the nations shall thick and threefold be brought in with us to worship God aright. CHAP. XVI. AND I heard a great voice out of the Temple, Vers. 1, etc. saying to the seven Angels. Go and pour out your vials of the wrath of God upon the earth. And the first went and poured out his vial upon the earth, Quest. 1 etc. What are the plagues here figured out, and at what times are they or shall they be executed? Answ. Some hold, that the judgements of God upon the world for sin ever since the time of the Gospel, Napier. are here figured out in several ages. 1. From the year 71. to 316. when the Roman Empire was judged diverse ways. 2. From 316. to 561. when the seat of the Empire being translated to Constantinople, it was left as a prey to the Goths. 3. From 561. to 806. when Mahumetisme endeavoured the world, and became a great plague unto 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 Emperor of the Turks, invaded 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 Turk, who won Constantinople coming from Euphrates, and then by the solicitation of agents on both sides, said here to be unclean spirits, they were stirred up to fight many battles, both they of the Popish and of the Mahometan religion. 7. From 1541. to 1791. when all shall either be Papists, Protestants, or Neutrals, being divided into three parts, and in this age the world shall end. And thus they parallel these seven vials with the seven trumpets before going. Others not much differing, (for they refer these plagues also to this large space of time) by the first understand the great Fox. plague upon the heathen persecutors in the days of Gallus and Volusianus, which was a little before the ten years persecution by Dioclesian. By the second and third, the destructions of heathen Emperors by violent deaths, being as the sea; and of subordinate powers under them, being as rivers. By the fourth, that extraordinary heat of the Sun in the camp of Antoninus Philosophus the Emperor, about an. 162. in his expedition against the Marcomanni, when his whole army having been oppressed herewith by the space of five days together, and now ready all to perish, a great shower of rain was obtained by the twelfth legion, being full of Christians. By the fift, the ruinating of the Roman Empire by the Goths, Vandals, etc. By the sixth, the judgements which came upon the world by the Turks and Tartarians, before figured out under the sixth trumpet, after which all join together against the truth: the Dragon, which is the Devil; the beast, which is the Pope; and the false prophet, who is the Mahometan: for though one of these is against another, yet in this they join all together, that they persecute Christ in his members. judg. 5.19. But they assemble together none otherwise than jabin and Sisera did at Megiddo, that is, to their own destruction in the end. By the seventh, the end of all things. Neither of these expositions can stand, because the first of these plagues is inflicted upon such as bear the mark of the beast, as is expressly said, vers. 2. Wherefore they must needs have all reference to the latter times, after that Antichrist had long tyrannised, and compelled men to bear his mark, putting to death all that refused so to do. Others therefore more rightly, apply these plagues unto the times since that Antichrist began to be discovered by men zealous for the truth of God. But yet in the particular declaration of themselves they differ much one from another. Some by the first plague understand the French pox, the beginning whereof is noted to have been ann. 1494 in the Neapolitan war made by the French and Spanish, Bullinger. by means of an whore in their army: with this loathsome disease especially the Friars and Nuns of France are plagued, who are such infested enemies against Matrimony. By the second the pestilence, which is caused by the corruption of waters and air. By the third the chief Doctors of the Romish religion, who are compared to rivers of blood, because such incendiaries of war in all parts of Christendom. By the fourth, some great drought breeding fevers, and hot diseases in men's bodies, the common effect whereof, is to make them outrageous. 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 errors & abominable, which before drew all men unto it, as most venerable. By the sixth, the taking away of the profits of the Roman Sea, which were wont to come from the countries' round about, whereby it shall be made weak and feeble, and so be quite overthrown by the professors of the truth, who are meant by the Kings of the East, for they are said to be Kings and Priests unto God, and as Euphrates was to Babylon, so the Pope's rich revenues are a defence to his Sea. Against this plague the Pope bestirreth himself, sending out his Legates, which are said to be three evil spirits like frogs, because they are ever croaking in the ears of kings and princes of the earth to move them to war for the defence of holy Church; and they are three, that is, a full number, likely to prevail, as it is said of a threefold cord, that it is not easily broken. These prevail so, as that the Potentates of the earth stand to the Pope, and fight for him and his religion, even until the great day of the Lords battle, when all shall be cut off, that is, at the day of judgement, which is described under the next vial, by the commotions in the air, by thunderings and lightnings, etc. Others by the first plague, understand the hierarchical kingdom set up in the days of Gregory the seventh, Grasser. when the Roman Clergy began to be exempt from the secular jurisdiction, becoming thus the more licentious in their filthiness, seeing none but the Pope and his instruments now had power to judge them. So that they make these seven vials none other but types of corruption by degrees invading the Church of Rome; first in their manners, they becoming most filthy and vile. 2. In their doctrine, set forth under the second vial, by the sea turned into blood. 3. In their bloodshed, by being an occasion of many civil wars and dissensions. 4. In their tyranny, scorching like the heat of the Sun in the Canicular days, beginning in the days of Gregory the eighth. 5. After all this, the throne of the beast was darkened in the Council of Constance, by means of john Husse and jerom of Prague, boldly laying open the wickedness of the Papacy, which made them even to gnaw their tongues for sorrow. 6. The sixth vial took effect in the sixteenth age of Christ's incarnation, when the Lusitanians passing beyond the promontory of the cape of good hope, came into the Persian gulf, whereinto the river of Euphrates falleth, and subjected the East parts thereof, and going further taken Calcutta, and Molucco, and japania, which are the uttermost bounds of the world, and of the East in respect of us, founding there many Bishoptickes, and seminaries of jesuites, whereas this way was never opened before, neither had they any knowledge of the Romish religion. And that this Prophecy might be fulfilled according to the letter, by the coming of the Kings of the East from those parts so fare remote, the jesuites brought over the Ambassadors of the three Kings of japonia, ann. 1584. thorough the most famous parts of Spain and Italy to Rome, where in the name of their kings they did obedience to Gregory the thirteenth then Pope: Genebrard. in Psal. 68 v 34. and this Genebrard himself a Papist acknowledgeth to be the fulfilling of this prophecy; holding that they came over to secure the Church now languishing through the great opposition that it findeth in these parts. And in this time the Pope's Legates and the jesuites, like frogs leaping about, bestir themselves to make civil commotions in all parts of Christendom, for the rooting out of heretics, 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 own utter destruction, figured out under the seventh vial. This exposition is prosecuted very largely by the Author. Others understanding by the earth whereupon these Angels are bidden to pour out their vials, Forbs. the earthly kingdom of Antichrist, distinguish them according to the relation betwixt the earth, sea, rivers, and air, which at the first are altogether understood by the earth which is below, being opposed to heaven above. And thus the first vial is the first and lightest degree of evil that befell this kingdom, when by the light of the Gospel, their avarice, filthiness, pride and hypocrisy, as noisome boiles were detected, ●ew yet daring to challenge their doctrine, which is impugned under the next vial, when this Sea appeared filthy like blood, the very worship, processions, and pilgrimages amongst them being exclaimed upon as superstitious. Under the third, the corruption of their chief Doctors, who as rivers, seek (by their eloquence and learning) to sweeten this Sea, is set forth; and withal, the execution done upon them for their conspiracies and treacheries against states and kingdoms. Under the fourth vial they are enraged against the truth, being exceedingly heat and vexed, by the light and Sunshine thereof growing clearer, and of more force every day; for in stead of repenting they are more obdurated hereby. Under the fift vial is showed, how the glory of Antichrists kingdom is darkened, the Pope and Papistry becoming now vile and odious to many, whereupon like men distracted they gnaw their tongues for sorrow. Under the sixth vial is showed, how the riches, glory, and dominion of this kingdom being decayed, set forth by the river Euphrates dried up, wherein it is alluded to jer. 51. an open way shall be made for the jews and Mahometans in the East to come in and receive the Gospel, that as their defection in the Eastern parts to Mahumetisme was occasioned by the rise of the Pope, so their coming again to embrace the truth may follow upon the fall of the Pope. But the Pope's emissaries compared to unclean spirits and frogs shall still seek to hinder it, by exciting the Potentates of the earth to wars in favour of the Pope, which when they shall be about with an high enterprise, set forth by the word Harmageddon, that is, the mountain of Megiddo, which place is twice mentioned, 1. judg. 5. when jabin and Sisera are said to fall at the waters of Megiddo; 2. when josiah was slain by Pharaoh Necho in the valley of Megiddo, 2 King. 23. but here neither waters, nor valley, but mountain of Megiddo is named, to show, that when they should be at the highest pitch of their design, they should be defeated, as God is said to foil Gog upon the mountains of Israel: and hence a twofold sorrow shall ensue, one worldly of those that are overthrown, as the Midianites sorrowed when jabin and Sisera were discomfited; the other godly of those that hereby take occasion to see and acknowledge him, whom they have pierced, as Zach. 12. and as they mourned for josiah when he was slain by Pharaoh Necho. Under the seventh vial, 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, having nothing to expect more, but the coming of the Bridegroom Christ jesus. Some more particularly holding, that by these Angels certain eminent persons are set forth, Brightman. who were stirred up against the Papacy, will have the first to be Queen ELIZABETH of blessed memory, about ann. 1560. and the boil to be her favouring of the reformed religion, turning out of their Bishoprickes and liuings, Popish Bishops and Parsons. The second Chemnitius, in his writing of that book called Examen Concilij Tridentini, wherein the Sea of the Council of Trent is set forth in the colours, all bloody and corrupt. The third, the Parliament here in England ann. 1581. decreeing, that they should be proceeded against as traitors, who should at any time after go about to draw any to the Roman religion, thus seeking to alienate their hearts from their lawful Prince: for hereby many rivers, setting forth their Popish Doctors, came to run with blood, when they were for this executed. The fourth, such as have illustrated the dark places of the holy Scriptures, which are as the Sun, 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 conversion. The fift, some greater calamity than ever, that shall come upon Rome itself to the utter overthrow thereof, according to that prophecy of the Sibyl, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Then thou shalt be all desolate, as if thou hadst never been. The sixth, a Divine power that shall bring the jews home unto the truth, ●. Esdras 13.43. who as Esdras saith, went thorough the strait passages of Euphrates: for of their return Esayas prophesieth, saying, I will say unto the deep, be dry, and I will dry up thy floods, Chap. 51.10. they are called kings, because they shall reign all over the E●st parts. Then the Turk and the Pope set forth by the Dragon, and false prophet, and beast, shall bestir themselves by their agents, Bassas, jesuites, and the like, sparing for no cost to suppress the truth: and the powers which they shall assemble shall be in these Western parts, where the Gospel hath most prevailed, being called Harmageddon, the mountain of delights, of Har a mountain, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maggedim, delights. The seventh is, according to this exposition, applied as in the exposition before going, all the prophecies of holy Scripture have now taken their effect: The great City is divided into three parts, the three before spoken of, viz. the Dragon, beast, and false prophet; that is, the Turk and Pope being destroyed, but yet no end of the world. Some a little different, yet for the most part subscribe unto this, Pareus. holding that the first vial was poured out by Luther and Zwinglius, laying open the sores of Popery to their great vexation: the second, when the Council of Trent set down such corrupt Canons of religion: the third, which is not yet fulfilled, when the Bishops, and Doctors, and chief upholders of the Roman religion, shall have the same measure meted unto them, which they have measured unto others by the shedding of their blood: the fourth, when by the light of the truth increasing, the Papals shall be heat, and troubled, and blaspheme it out of their anguish; the fift, when the state of Popery shall yet become more abominable, the foggy darkness thereof appearing more and more by the coming on of the light: the sixth, when the revenues of the Popedom decaying, new kings, set forth by the kings of the East, because they shall be converted to the truth, shall be a means of the destruction thereof. This was bullinger's before, and is subscribed unto by Aretius and Illiricus, and by Pareus his Auonymus, as he saith, who wrote above two hundred and threescore years agone. This decay in the Papail revenues hath been these hundred years, but how doth the Pope seek to help himself? There are three unclean spirits like frogs coming out of his mouth, which are the Pope's Legates, the Bishops who direct them, and the jesuites, who draw into their league the Kings of America, India and Persia, for the defence of the Popedom, so that there are like to be great stirs in the world, and a great conspiracy to oppress the truth: but their gathering together shall be to their own destruction, because into Harmageddon where josiah fell, an occasion of much sorrow and mourning. For the seventh Angel shall then pour out his vial, the great day of judgement being come, the terribleness whereof is set forth by many fearful events of thunder, lightning, earthquake, and hail. More ancient Expositors under these Angels with their vials do think, that the Preachers, Primas. Richard. de Sancto Victore. Hanno. Ambsbert. Pannonius. joachim. etc. who at several times have threatened Gods judgements, are set forth. By the first, the Apostles threatening the jews for their infidelity, which as an incurable sore, remaineth upon them to this day. By the second, the Preachers which threatened the sea of the Gentiles. By the third, such as opposed heretics. By the fourth, such as reproved the Clergy and chief Bishops for their corruptions. By the fift, such as opposed the followers of Antichrist, and that Antichrist. By the sixth, such as reprove the Kings and Princes adhering to Antichrist. By the seventh, such as threaten the destruction of the prince of the air, the Author unto Antichrist of all his tyranny, after which he shall be thrown down to his place of torment. divers Popish Writers follow this also, as Gorran and Gagneus, etc. Yet Viegas will have all to be literally understood, holding, that as the Egyptians were visibly and sensibly by diverse judgements confounded before the Hebrews, Blas. Viegas. so Antichrist and his followers shall be before the Catholics. There are other expositions also, as that by the sea and rivers turned into blood, Mason▪ the slaughters made of the Papists by the Turks are to be understood, by the vial poured out upon the Sun, the turning of their Bishops, Friars, and other religious persons out of their dens here in England, etc. making them boil in heat at it. By that upon the beasts throne, the taking away of the Pope's revenues, to the great darkening of his glory, consisting so much in worldly pomp and riches. By that upon Euphrates, the removing of all impediments, that the kings which have formerly given honour to the beast, may now come and destroy her. By that into the air, producing thunderings, etc. the utter destruction of Popery by the powerful preaching of the word, when all fly away, that is, turn from Popery to the embracing of the truth. Another applying the four former vials only in general, to the life and doctrine of the Papists being discredited, holdeth that by the fift vial, the going down of the pomp, 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 sixth, the decay of his revenues, which in time shall come to be so poor and mean, as that he shall be easy to be invaded, as old Babylon was when Euphrates was dried up; whereupon the jesuites have done their uttermost endeavour to stir up Popish Princes to secure this languishing state, but by a secret providence they have been 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 Hebrews were wont from any notable accident to give the name to a place. And all this he holdeth to be already fulfilled for the most part, the Spanish Armado in 1588. being brought by such means into an Harmageddon. So that now we live under the seventh vial, wherein shall be greater mutations in states than ever, and that in this very age, the Popish faction being destroyed with horrible destructions, and so a final end being put unto Rome and to the Popedom. I might set down more expositions, but these shall suffice, wherein indeed I have been the larger, because of the obscurity of this place, giving such occasion of diversity of conjectures, as that amongst our new Writers scarce two are to be found that agree together in all things, that having so many before our eyes, we may ●●e helped the more in finding out the truth. Those ancients which so consentingly expound these vials of Preachers in diverse ages are surely mistaken, because these are the last plagues of all in this book contained, and therefore cannot be in diverse ages, but in the last only: and they are poured out against Antichrist his marked ones, and upon his throne, and to his disturbance, intimated in that out of his mouth come the frogs, to move the Kings of the earth to wars in his defence. And the long rising of Antichrist, arguing a long time wherein he is falling, sheweth that conjecture of the jesuite to be vain, who bringeth all these vials within the narrow compass of three years and a half, yea the latter end of this time. Why the two first expositions cannot be received I have showed 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 show how the Papacy and Pope should be plagued for their wickedness, to their great anguish, and not how they should become an annoyance and vexation to others. The 5, 6, 7.10, and 11. expositions then remain, which in many things agree well together, and therefore by the light and help hereof I will endeavour, chief looking up to the Father of lights for direction, to set down the truest and most genuine sense of these most mystical vials. If in the entry it be a stumble, as some have made it, how these Angels may be justified to do according to their command, when as being bidden to pour out their vials upon the earth, they do not but one of them only, the rest pouring out their vials upon the sea, rivers, throne of the beast, Sun, and air, this I take it, hath been well resolved already in the fift exposition, all these are but the parts of the earth, as it is here taken, viz. for the kingdom of Antichrist here below opposed to heaven above so often mentioned in this prophecy, when the faithful servants of God are spoken of. Touching the first Angel with his vial, 1. Angel, I cannot with Brightman understand it of Queen Elizabeth, because howsoever 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 Angel is. I hold therefore with Forbs and Pareus, that the first oppugners of Popery showing their filthy biles, to their great vexation are here figured out; & here we may ascend higher than Luther, even to Wickliff, and to the Waldenses and Albingenses before, together with many Worthies, who wrote and spoke against the filthiness of the Priests, Monks, and Friars many years agone, as all that are but meanly conversant in history know. And herein, as in almost all the rest, it is alluded unto the enchanters in Egypt, who were smitten with a sore boil, 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. Angel. I do not think, that the doctrine and Doctors of that Synagogue of Rome are meant: for so the speech of the Angels justifying the Lord in his proceed, giving them blood to drink, as they had shed the blood 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 approve therefore here rather the tenth exposition, that hereby is figured out the blood of the Popish, shed by the Turks especially, and the order of time doth agree most excellently; for after that the blood of many thousands of innocents had been shed in Merindall, and Cabriers, and other neighbouring parts for religion, a great destruction happened to the Papals by the Turks, Munster. Cosmogr. de Turcis. about ann. 1444. Ladislaus the Emperor himself being slain, together with many Princes, Dukes and Nobles, and an infinite multitude of common people. And in Hungary and Transiluania still after this, the Turk prevailing many years, a sea of blood was shed. As for the rivers, I take it not to be amiss to apply their turning into blood, to executions done upon Priests and jesuites for their treasons here in England, and upon jesuites in other parts together with the apparent judgements of God upon many of them that have been most forward in persecuting to their destruction, and the slaughters that have been made of them in their civil wars procured by their own seeking. Touching the fourth, I hold that the increase of the light of the Gospel is hereby set forth, 4. Angel. as most of my Authors agree, for the word of God is compared to the Sun, Psal. 19 which as it enlighteneth, and so is comfortable, so it heateth; and the nearer it draweth to any part of the world, the more it scorcheth with the exceeding great heat thereof. And thus this vial doth very well agree to the event, for the Sun being risen to enlighten the world, got up higher still daily in the firmament, till the heat of it grew intolerable to the Papals, making them to rail and swear against it like mad men. Touching the fift, there cannot be a more kindly exposition, than to apply it to the obscuring of the Pope's glory: 5. Angel. for when by the Sunshine of the truth, the Doctors of that Church, and others who stand to the defence of it, are scorched so, as that they cannot maintain with any reason any longer the Pope's usurped Supremacy, infallibility of judgement, indulgentiary power, and power to make Laws, and to dispense with Laws, but their only 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 cometh to pass, how can they that are the Pope's vassals, and in their minds enthralled to his Holiness, but sorrow extremely, and behave themselves like frantics? Touching the sixth, I cannot think that the conversion and return of the jews is once glanced at herein, 6. Angel. seeing that not by them, but by the Western Kings, who set up the Whore, she must be made desolate again, as is plainly showed, Chap. 17.16. and it were strange, that such a poor runagate people as the jews should have 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 Allegorical, by Euphrates, the revenues of the Popedom being meant, and by the Kings of the East, such Kings as God would stir up in these parts to be her utter ruin and overthrow, the great defence which is in the river of worldly wealth being taken away, as sometime Euphrates was dreaned, whereby Babylon was taken by Cyrus and Darius, Eastern Kings. And because the wealth of Spain is so great a means to strengthen this kingdom, yet I think it not amiss to bring that in also within the compass of this great river. In that part where the Pope's revenues run the water is very shallow at this day, & there is great probability that the other will be much diminished shortly, if not clean dried up, if the Indian treasure be once cut off, which is very powerfully attempted. And hitherto I think, that these vials have taken effect for the most part already, only we are to expect the drying up of this Euphrates more and more; and than that such Kings and Princes as abominate Rome for the wickedness thereof, should uniting their forces, give the onset unto her desolation. Touching the seventh Angel, I hold it best to go with the common stream of them that expound this of the final judgement, 7. Angel. not only of the beast and his followers, but of the whole world, that of the beast being again re-assumed to be more fully declared in the Chapters following, as being the most remarkable thing pointed at in this book. For without wresting and straining the passages here in such manner, as that there is no precedent for it in other places of holy Scripture, it cannot be applied otherwise. It is done, Babylon came into remembrance to give unto her the cup of the wine of the fierceness of God's wrath, and every Island fled away, and the mountains were no more found. What else can these speeches set forth, but the full and final recompensing of the Whore of Babylon, and of others enemies of the truth, which cannot be said to have been done but at the last day? For then only it may be rightly spoken, it is done, it being till then but in doing, and it is at that time only that there is flying away to hide themselves from the wrath of God, and that the fashion of the world is altered. It should seem to make against it, that the great city is not said to fall, Vers. 19 but to be divided into three parts. I answer with Pareus, that hereby the utter ruin of it is set forth, seeing three parts, which may well be taken for all the parts of a building, are said to be divided or rend 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 unclean spirits, like frogs coming out of their mouths. Again the nations are immediately said to have fallen, that is, to be quite overthrown, and therefore it is not likely but that the utter ruin of Rome is meant also, though delivered in a diverse phrase. Or if by the great city we understand all the countries where the Christian religion hath been planted, as I have expounded it before upon Chap. 11. then the city of Rome is not so much meant, but the whole dominions of Turk and Pope, for it is likely that Rome shall be destroyed before, the river Euphrates, the defence thereof being dried up, yea it must needs be so by reason of the lamentation made by such as have had traffic there for the desolation of that city, Chap. 17. which cannot be after the great day of judgement. And if the great city be thus taken, then by the nations, other countries which are neither Mahumetane nor Popish are to be understood, which for their sins shall come to ruin also, this being plainly set forth; and the fall of the city by a periphrasis taken from such a fall as is by division, as jerusalem fell before the Romans by a triple faction therein, to which in particular it is to be thought that it is alluded, for so much as jerusalem trodden under foot by the Gentiles, is a type of Christendom under the dominion of Turk and Pope, as hath been showed more at large upon Chap. 11. Vers. 21. If it should seem to make against this exposition, that a great hail like talents is said to follow after all this, whereupon men blaspheme God, which, as Brightman saith, is not to be thought shall be at the day of judgement, because all mouths shall then be stopped, the general silence of all arguing their consent to the justice of God's proceed, and none blaspheming any more; I answer with Pareus again, that howsoever the wicked shall subscribe to this judgement in their own conscience as most just, and so shall not mutter any word of reason against those proceed, yet the sense of the extremity of torment, from which they shall despair ever to be delivered, will so enrage them, Exod. 6. as that like the Egyptians when hail & fire mingled therewith came down from heaven, or like the Canaanites, upon whom God hailed with exceeding great hailstones, 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 moved with anguish did doubtless bitterly take on against the God of Israel, so here the wicked at the last day are brought in blaspheming to express the sense of intolerable pangs, upon which wicked men are wont thus to do. And haply their tongues will thus rebel against God, as the tongues of persons enraged everlastingly. These things being thus explained, we see that there is no reason why any should be offended, and doubt whether Popery shall ever go down altogether or no, because it is still upheld after so many years since it first received 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 be long in falling into utter destruction. And seeing five of these Vials have so manifestly taken effect already, and the sixth in a great part, why should we not by faith assuredly expect the full accomplishment of it, as well as we see the accomplishment of those foregoing by experience. O ye foolish and blind Papists, why are ye so hard to believe the things that this Prophet hath foretold touching your Babylon? if ye love your souls, open your eyes, and by that which hath been hitherto done be assured of a full destruction, and therefore come out of Babylon in time, and be not led hood-winked into inevitable perdition. Quest. 2. Vers. 13, 14, 15, 16. Who are these three unclean 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 foul spirits are instruments of the Pope, who come as it were out of his mouth, because so like unto him both in the same end which they aim at, and the means to effect it, lying signs and wonders; and more particularly I hold them to be none other but the jesuites, because the time of their beginning by Ignatius Loyola within these threescore years doth notably agree, and their leaping up and down in King's Courts, they being the greatest Statists that the Pope hath for him to maintain his credit with the Kings of the earth, that his revenues may be no more diminished: neither do their practices to stir up to war against Heretics, unjustly so called, disagree; for they are known to be the very firebrands of dissensions, tumults, treasons, and bloodshed throughout all Christendom ever since they began to be. They are said to be three, when as indeed they are many thousands, to note out their triple original from the Dragon, who is the Devil, the Beast, the Roman State which they travel 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 practices) whose eldest sons they are, bending themselves up to the highest strain of wit and resolution for the supporting of his tottering chair. These stir up popish Kings and Princes so, as that they enter into leagues and unions to root out poor Protestants. But silly men that they are, whilst they are thus busy for the benefit of the Popedom, little do they think of him that sitteth above and laugheth them to scorn, for that the joining of popish Princes together to root out the truth, shall by him be turned to a gathering together to be destroyed, so as that they shall never be able to make head again. And this is intimated in saying, That they gather them together to the battle of the great day of God, that is, Vers. 14. wherein God will have glory by their utter overthrow, which is also further confirmed in that changing the number by and by, he saith, He 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 think, Beza. junius. Forbs. Fox. Pareus. judg. 5.19. 2 Chron. 35.22. that it is to be read Har-megiddo, and so expound it as alluding to the place called Megiddo, where jabin and Sisera with their army were destroyed before Deborah and Barak by the Lord, and where josiah fell before Pharaoh Neco King of Egypt, giving occasion to a great mourning to the children of Israel for the loss of so good a King: for each History may be well alluded to here, that of the Canaanites destruction for the overthrow of popish kings with their people, the other of josiah, for the mourning which the jews being converted shall make for their former opposition against Christ, slaying him so good a King, that came to save them, as is foretold by the Prophet, saying, I will pour out upon them the spirit of compassion, Zach. 12. and they shall see him whom they have pierced, and mourn every family apart. For they hold that at the same time the jews shall be converted. 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 think, 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. junius. and therefore purposely a Valley is turned in the word here used into a Mountain, whereas it should be Megiddo. Others read it Horma-geddon, a cursed warfare, Luther. Grasserus. of Horma signifying a curse, and geddon which cometh of Gadad, signifying to gather together an army; or of Harma, crafty, because by craft they shall be gathered together to their own destruction, as God will turn it. Others with a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expounding Har a Mountain, 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 Turk is pointed at apart, so here all the enemies of the Church joining together, and as jerusalem is properly so called, so the pure Church of God figured out thereby is here called so, and therefore this battle 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 Mountain of the Evangelist 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 Hebrews, amongst whom many places are named from the event, the place where this shall be shall take the name also. Jerome, as Pareus showeth, expoundeth it Montem furum, the Mountain of the eves, others a cursed troop, others the destruction of the River. All we see are agreed here that no proper place is designed, but some place only where the enemies of the truth shall be destroyed. There will be no error therefore which way so ever it be taken, only I think it dangerous to admit of any corruption in the change of the word by the incury of the Scribe. I prefer that of Dent, holding withal, that it is alluded unto the destruction of jabin and Sisera with their armies, and that it should be likewise with the enemies of the truth ere long, they shall be in a Catholic league together, bending all their forces against the reformed; but God helping his, their attempts shall be turned to their own utter overthrow. Whether this be now a working, seeing they were never so combined together, neither have they been 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 bear, it is a praeludium 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. Howsoever, let all men take heed of the jesuites, as of unclean and dangerous spirits, and let us be comforted when the Romish Catholics bend their forces most against the professors of the truth, assuring ourselves that they are nearest their utter ruin. CHAP. XVII. IN this Chapter and that which followeth, the great City before said to be divided into three parts is more particularly described, together with her utter ruin and overthrow, in respect of the head and fountain Rome, from whence all the abominations of idolatry and superstition have flowed. In the exposition of the particulars there is no great difference nor difficulty, so much light having been already given, and therefore I will the more briefly, only touching the diversity of interpretations, come to open every passage as it lieth in order. Quest. 1. Which of the seven Angels is it that showeth john these things, Vers. 1, 2, etc. who is the great Whore whom he saith he will show unto him, what are the waters called also a beast vers. 3. strangely described that she sitteth upon. And why was he led into a desert 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 Angel is held by some to be the fift, Brightman. who poured out his Vial upon the throne of the beast. Pareus. Napier. But others more rightly hold him to be the seventh Angel, upon the pouring out of whose Vial the great City was divided into three parts, which is again more particularly undertaken here, that by the relation of this Angel it might be more fully understood, both what this City is, and how and by what means she cometh to be destroyed. Others indefinitely take this Angel for one of the seven. Bullinger, etc. Touching the great Whore, it is agreed almost by all that it is Rome, Bellar. lib. 3. de Rom. pontifice cap. 13. yea even by Romanists themselves. Bellarmine saith, We may say, and that better in my judgement, that by the Whore Rome is understood: so likewise Ribera and Viegas the jesuites upon this place. Tertullian of old spoke to the same effect: Tertul. contra Iudae●s. Babylon in Saint john doth represent Rome, being as great and as proud of her dominions, and as tyrannising over the Saints as ever Babylon was. jeronim. 11. qu. ad Algasiam. And Jerome saith, According to the Revelation of Saint john, in the sorehead of the quean clad in purple, there was a name of blasphemy written, to wit, Rome the everlasting. See more touching this before, Chap. 14. vers. 8. and how that shift of heathen Rome being meant here is confuted, whereunto we may add, that heathen Rome cannot be meant, because than Rome subdued the Kings of the earth by force, and not by subtle enticements as this Babylon doth, and because the Rome here spoken against shall be utterly destroyed for the sins found then therein when the time of destruction cometh; 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 down many hundred years agone, which is contrary to the course of the Lords proceed against sinful places. As for their last refuge to an apostasy, yet to be 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, over which Rome ruleth by the power residing there. And this circumstance of her sitting is varied every time that it is spoken of. Vers. 3. Vers. 3. She is showed sitting upon a beast of a purple colour, full of names of blasphemy, having seven heads and ten horns: and vers. 9 the seven heads being spoken of are said to be seven hills whereupon the woman sitteth. Vers. 9 She is showed sitting thus diversely for diverse respects; she sitteth upon many waters, because she ruleth over many peoples and Nations; upon a purple coloured beast, because the Senators and Rulers of this State under the Emperors did wear purple and scarlet clothing, ascribing divine titles of honour unto their Emperors in a blasphemous manner, as the Cardinals, by whom the Pope ruleth now do unto him, being also likewise apparelled; and upon seven hills, because the City was anciently seated upon seven hills. And this variation maketh it so plain, as that nothing can be plainer, than that Rome is meant by this Whore, seeing no City in the world is so seated but Rome only, neither doth that periphrasis whereby this City is described, vers. 18. agree to any other, This is the great City that hath rule over the Kings of the earth. And this name Whore is chosen to express 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 herself only to the Lord to whom she is married, refusing to worship any other, or to make any other partaker with him in his divine titles and attributes. The Antichristian Sect is a whorish woman, together with the Lord worshipping Images and Saints departed, and attributing that unto the Pope which is proper to the Lord only, wherein truly spiritual whoredom doth consist. Touching the place, the Wilderness, Vers. 3. Brightman. into which he was led to see this sight; some take john 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 be obscure persons, and such as in whom this light should be little expected, even as in a man living and brought up in the Wilderness there is expected no great matter of learning & knowledge. Some expound the Wilderness of Gentilism wherein Popery indeed appeareth, Bullinger. for so much as the idolatries and superstitions of the Gentiles barren of good men, as the Wilderness 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 Wilderness in the time of heathen persecution, being then chaste and beloved of God, but now become an Whore by her manifold idolatries. Lastly, Forbs. some hold that he is carried into the Wilderness as the fittest place for contemplation, and he that will dive into any deep mysteries must retire himself from all worldly encumbrances. I hold with this my last Author, that there is no mystery in this passage, but as upon other occasions it hath been used, Mat 4. Christ was carried by the Spirit into the Wilderness to be tempted, so here john is carried into the Wilderness to see this mystery, only that in so solitary a place there might be no interruption by the coming in of any man, or any occurrence which unusually happeneth in places more frequented; whereunto if we add, that the Wilderness 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 be impertinent. And hence we may note, that it is not the case of all men to understand this mystery, but it is a long time shown but unto a few taken apart from others. Touching the array of this Whore in purple and scarlet colour, and gold, and precious stones, and pearls, and upon her forehead a name written, Mystery, Babylon the great, etc. We shall not need to seek fare for the fitting of these things to the Hierarchy of Rome. For the Pope, according to the orders set down in his Book of Ceremonies, aught to be clothed in Scarlet, and his Chair is to be covered all over with cloth of Scarlet, yea, his very stockings and shoes are appointed to be red, adorned with a golden Cross. And his very Mule by the ordinance of Paul the second is to be clothed with Scarlet, as Platina reporteth. He is also apparelled with a long Albe, a Girdle, and a Stole hanging about his neck all embossed with Pearl. 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 Latin, 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 certain old plain Mitres, which have the name M●sterium engraven upon them, as both Brocard affirmeth upon this place, and joseph Scaliger, that being at Rome with Mounseur de Abin, the French Kings Ambassador, amongst other things they were showed unto him. Moreover, a mystery in the forehead doth argue a profession of mysteries: for all things in their Sacraments and service, they say, are full of mysteries. But chief 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 over the world. The mother of harlots, because they that seek to draw the world to spiritual whoredom by idolatries have their authority from thence. These things being so plain, let us be ashamed still to continue so blind as that we should not see them; the Pope of Rome could not more plainly have been described than he is in this place: for what would one have more to know the party meant by, than a description by his apparel and manner of going, and his very name? Quest. 2. How are these words to be understood, Vers. 8. The beast which thou sawest was and is not, and shall ascend out of the bottomless pit, by and by rendered thus again, The beast that was and is not, and yet is. Answ. The words immediately following, vers. 10, 11. serve to explain this Riddle. There are seven Kings, five are fallen, one is, and the other is not yet come. And again, The beast that was and is not, even he is the eighth, and is of the seventh. All this then is spoken of the Pope with his imperial power, declaring the order and manner of the coming on thereof. This highest power upon earth which he doth exercise, was in the old Rulers of the Roman state, during the time of Kings, Consuls, Tribunes, Decemuirs, and Dictator's; but is not, when the sixth head of Emperors was deadly wounded by the Goths and Vandals, Heruls and Longobards: for then the beast as quite destroyed ceased to be for many years, as hath been already showed, Chap. 9 under the sounding of the fifth Angel. And in speaking of this in the present tense, when as it was to come long after, he doth but proceed in a prophetical style, as he plainly speaketh also of that which was to be long after this, of which he had immediately before spoken in the future tense, for coming to repeat was, and is not, and yet shall ascend, he rendereth it thus, was, and is not, and yet is. Whereas in regard of this sixth it is by and by said, one is, but here, is not, the reason is, because that being explanatory is but an historical narration, and so reporteth things so fare as they had been and at that time of Saint john were, but here seeming to speak of a thing present, he prophetically setteth forth that which should be afterwards. So that in respect of the same head of Emperors it might be truly said one is not, and one is now; to speak historically, one is now, prophetically, one is not: and so for the time, the beast is not, because put down by a foreign power. That which is added, but shall ascend out of the bottomless pit, or but yet is, setteth forth the rise of the Pope in Rome after this by a diabolical invention, as if he had been plainly seen rising out of Hell. He is the seventh, but yet is the eighth, for he is a like powerful with his predecessors, the rulers of that state, and hath another kind of singular government by the spiritual sword different from them all. And hereby it is plain, that the term beast, and head or King, are coincident one with another, P. du Moulin. Pareus, etc. because he which is called the beast, vers. 11. is said to be one of the seven heads, which are expounded to be Kings. Almost to this effect speak some of my most judicious Authors, Brightman. and Brightman not much different will have this saying, the beast is, expounded of the Pope under Constantine, is not, of him in the days of the Goths, and shall be of him restored to his dignity by justinian and Phocas after him. But some hold that the vanancy of the Empire in Saint john's 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 lineage succeeded, and departed shortly again, for he died at the end of a year, three months and nine days. But being thus taken, that which followeth cannot be applied 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 have received any Kingdom as yet, but receive power as Kings at one hour with the beast: and afterwards again 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 ruins of the Roman Empire: for whilst this stood, all Kingdoms about were subject unto it and made tributary, except Scotland; but this Empire falling by the invasion of the Barbarians, Goths, Vandals, Heruls in the west, and of the Turks, Saracens and Tartarians in the east, there was an opportunity offered unto them to resume their ancient state which they did, and so became absolute Kingdoms of themselves, without dependence upon any higher power upon earth. But whether these Kings be just ten, or said to be ten, that is, many, it is dissented. Bullinger. Pareus. Grass●rus. Gen. 31.7. Some stand for an uncertain number, as the word ten is used in some other places, as in that of jaacob 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 just number, P. du Moulin. and reckon them to be either 1. France. 2. England. 3. Spain, held by the Visigoths. 4. Lombary, held by the Longobards in Italy. 5. Selavonia. 6. Hungary, held by the Huns and Auarians. 7. Bulgaria and Servia, held by the Bulgarians. 8. Denmark. 9 Poland. 10. the Kingdom of Naples and Sicily. Or else thus; France, England, Spain, Lombary, Denmark, Hungary, Napier. Sweden, Scotland, the Exarchate of Ravenna, and the Kingdom of the Goths in Italy. As for the Kingdoms of Arragon, Granado, Portugal, Castille, Leon, Toledo, Galicia, Navarre, they are inferior Kingdoms, and appendices either of the Empire, Spain, or France. Sicily, Bohemia, and Naples are of the Empire, Burgundy of France, Norway of Denmark, Ireland of England, Cyprus a late Kingdom and not in Christian's hands. Brightman. Some different from all others will have ten Emperors 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. julianus. 4. jovinianus. 5. Valentinianus. 6. Gratianus. 7. Valentinianus secundus. 8. Arcadius. 9 Honorius. 10. Theodosius. These are said not to be in Saint john's time, because heathen Emperors ruled then, but received their Kingdom the same hour, 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 horns of the beast are of the beast, and certainly limbs of Antichrist, such as God forbidden that we should count these godly Emperors. Secondly, because these Emperors did neither receive their Kingdom, which argueth a thing newly erected, and that was not before, neither were they all at one hour, for they succeeded one another in sundry years. Thirdly, because the same ten which give honour to the beast shall at the last destroy her, which cannot possibly be applied unto them who did ever only stand to her and defend her, if the Pope be counted the beast in their times. Neither can I approve of a certain number put here for an uncertain, because howsoever ten may be thus put elsewhere, yet here about the heads and horns of the beast the spirit is more punctual, for the seven heads it is agreed, and why should another kind of exposition then be given of the ten horns? Precisely ten therefore are doubtless meant, and not so much Kings as Kingdoms, being taken with the succession of the Kings reigning therein, and of these Kingdoms I do not think Lombary to be any, or any Kingdom springing up at the dissolution of the Empire to endure a short time only, but such Kingdoms as then delivering themselves from the Imperial yoke, have stood and shall stand free till the ruin of the Pope. And these I take to be 1. England. 2. France. 3. Spain. 4. Poland. 5. Denmark. 6. Suevia. 7. Hungary 8. The whole Kingdom of Germany both higher and lower. 9 Bohemia. 10. The free States of Italy, Venice, Genoa, etc. Ireland is not reckoned, because an inferior Kingdom and under the Crown of England, Navarre of France, Portugal and the Kingdoms of Naples and Sicily's of Spain, Norway of Denmark. Germany, which hath been since governed by Emperors, is also a new kind of Kingdom diversely ruled, and not as in times past; and the other free States may well be set forth by the name of a Kingdom, and of one, because all in one Nation. To Bohemia belongeth Moravia and Silesia, and although it be in Germany, and commonly is under the Emperor, yet for so much as it hath the liberty of Election and is an absolute Kingdom in itself, I think that we may well reckon it for one. As for Solavonia, together with Dacia and Servia joining to it, and Bulgaria, or any other Kingdoms which sprung up also at the dissolution of the Empire, howsoever they were popish in times past, and had a hand in giving honour to and setting up of the Pope, yet now they are Mahometan, and therefore the Lord foreseeing this, left them out of the number, as not being likely to have an hand with the rest in destroying the Pope at the last. Their receiving of power at one hour with the beast is not so strictly to be taken as it soundeth, for by an hour in Scripture, sometime a compass of times consisting of many years is to be understood; thus the time of the Gospel is called the last hour, and the same hour here is much about the same time 100 years before or after or somewhat more; and if it be thus taken, the event doth notably agree, the springing up of these Kingdoms being out of the ruins of the Empire, about ann. Dom. 500 etc. till 700. These Kings with one consent have made war with the Lamb, by taking the Pope's part against the professors of the truth, when any have showed themselves, persecuting them with sword and fire, as woeful experience hath proved many years, but the Lamb hath overcome them by planting his truth in their dominions, notwithstanding all their hot oppositions, and by subiecting some of them to himself, by bringing them to the acknowledgement and profession of the same truth, as England, Denmark, Swevia, Bohemia, and sundry free states of Germany, to whom we hope more shall be joined, though not all, (for some must take the Pope's part unto the end, till the greatest fatal blow that shall be given to him and them in Harmageddon, as hath been already showed upon Chap. 16.) and these together shall hate the Pope, and divest him of all the honour which formerly in their ignorance they or their predecessors gave unto him, and destroy him, overthrowing and burning Rome down 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 over the Kings of the earth. Vers. 18. Let all these things be considered together, and there is nothing in this kind that can be plainer, than that the Pope of Rome is the subject of all this description, and whatsoever can be said hereagainst, will easily appear to be but a devised evasion. CHAP. XVIII. IN this Chapter there is nothing difficult, but that by a short paraphrase the Reader may easily understand and be resolved 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 be understood that the things here set down 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 showed, that it shall continue so, never to be built up or inhabited again, for foul spirits and unclean birds are wont to keep in desolate and forsaken places, happily that men might be the less troubled with them, Vers. 2. and that by the horror of such places there might be the more lively representation of hell's horror. Ribera. Ribera yields a double reason of evil spirits being in desolate places, one before Christ's Incarnation, that through fear such as pass by might be drawn to idolatry, the other, after that monastical persons might be terrified from repairing to desolate & solitary places. But this last savoureth of superstition, whereunto they that are addicted, are ready to receive any reason for good tending to the confirmation thereof, but I should think rather, if for any respect towards Monks they keep in such places, it is because they love their society being the fittest company for them, Vers. 1. seeing they have abandoned the society of men. The Angel that telleth of this desolation is wonderfully glorious to set forth the more the glory of God whom the Angels serve. Vers. 4. Vers. 6. The other voice from Heaven warning God's people to come out of her, is the voice of God, he biddeth them to reward her double, not more than she hath deserved, 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 brains against the stones. It is no pity, but disobedience to God, to show favour to the bloodthirsty Babylon, yea, all that be the people of God ought to join together to pull her down and to destroy the Pope. Vers. 9 The Kings of the earth, who shall bewail her ruin, are some obstinate and stiff popish Kings, that shall continue so even till this be accomplished, so that as I said upon Chap. 17.16. it doth here further appear, that not all, but some of the Kings who gave honour 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 Pope's Officers in his Datary, to sell Benefices, Penitentiaries, and such as go about with Indulgences, and all such as make benefit by Shrines, Images, and relics of Saints, by Diriges and Trentals, etc. These being now of no repute any longer, the great gain which they made hereby shall utterly cease. After this, the benefit and variety of commodities that came in to the Sea of Rome, and her factors are particularly named, Gold, Silver, precious Stones, Pearls, fine Linen, Purple, Silk, Scarlet, Thine-wood, etc. The like place to this is Ezech. 27.12. etc. of Tirus, from whence this seemeth to be borrowed. Tirus was stored with such varieties from diverse Nations, Brightman. and so is Rome, with Gold, Silver, and precious Stones from the ●●●niards Indies. With cinnamon, Frankincense, Oil, and Wine from Italy; with Wheat and Flower from Sicily, Sordinia, Corsica; with Beasts from Germany; with Sheep from England; with Horses and Chariots from France; with bodies of men from Helvetia, for the Heluetians are the Pope's guard; and lastly, the souls of men of all nations are mancipated to the Pope, when as it is held necessary to salvation to be subject unto the Pope. After these Merchants, such as trade by Sea are brought in, Vers. 17.18. lamenting her overthrow, Shipmasters, the company in Ships, Sailors, and such as trade by Sea. By Shipmasters understand all inferior persons, for Shipmasters, and Mariners, and Sailors, etc. are under the Merchant, so that by them we may understand all ordinary Seminary Priests, jesuites, and Monks of every order that trade in this Sea: for I do not think that particularly just four orders are here set forth, as Parcus hath it. Pareus. That which followeth serveth only to set forth Rome's utter desolation, and the cause her extreme bloodthirstiness, whereby it may also be gathered that Rome, as it is now governed by the Pope is certainly meant, because the poor servants of God, which stand for his truth, are no where so murdered as there, and by means of the Pope and such as rule under him. A true Christian may find more favour at the hand of a Turk or Barbarian than amongst the Roman Catholics: for they are more bend against such than against jews and Infidels, nothing but their blood will satisfy if they be found out within any of the Pope's dominions. Is not this then the City wherein the blood of the Prophets, Vers. 24. that is, Preachers of the Gospel 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 be guilty of bloodshed? When Christ was so mild and always ready to rebuke striking with the sword, and used a bit to curb and keep in such hot spirits as would have such consumed with fire from Heaven as would not receive him. How can ye possibly believe him to be Christ's Vicar, that is so wood and furious against his impugners, as that nothing will satisfy him but their destruction by fire and faggot, or else by the sword? God open your eyes that ye may not any longer take the Wolf for a Lamb, because of his two horns, but by his Lion-like voice discern him to be the Beast, and abandon and forsake him for ever. Whereunto that ye may be moved the rather, I have here set down certain passages in the Oracles of the Sybillae, most excellently consenting with, and serving to illustrate our Exposition of the Revelation in that part which concerneth the Beast, from the seventeenth Chapter, etc. Out of the seventh book faithfully translated thus: Rome fierce in mind when Grecians are down driven, Shall stellify thyself up to the Heaven: But when thou thinkest thyself in highest height, God shall tread down thy sturdy strength and might. Out of the eighth Book. When reigned in thee have fifteen Emperors, Of all the world that have been Conquerors. Then cometh a King a manifold Crown to bear, Whose name shall be to Ponti very near. His wicked foot the world shall vilitate, Great gifts and goods then shall he impetrate: Huge heaps of gold he shall have into treasure, With silver hid and money without measure: Discovered things he shall lose and remit: Of Magic Art well shall he know and wit, The mysteries and secret sorcery. The mighty God he makes a Babe to be. Down he shall tread all true worshippin, And at chief heads of error first begin. His mysteries to all he shall expone, Then comes the time of mourning and of moan, etc. These books of the Sibyls were much esteemed of, and kept in the Capitol at Rome, during the Ethnicisme thereof, the providence of God ordering it so, that from Rome we might learn, that he whose Sea is there is the child of perdition, and after the Pope's triple crown (for he is most plainly here described) much corruption should be in the worship of God, and after that should come upon that state inevitable destruction. Touching Rome's 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 kind of Empire in him, that weareth many crowns, it may justly be doubted, seeing many fifteen Emperors have been before the Pope came to this height of honour, which was not till the days of Phocas. It is therefore necessary to distinguish betwixt Heathen and Christian Emperors, 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 Emperor to Phocas are but fifteen, if julian the Apostata be cast out who was no Christian, and Mauritius by the murdering of whom, Phocas attained the Empire, be not reckoned, as there is no reason to reckon him, seeing another usurped that dignity and took it from him. The second to Constantine was Constantius and his brethren together, the third jovinianus, the fourth Valentinianus and Valens together, the fift Gratianus, Valentin. and Theodosius, the sixth Arcadius and Honorius, the seventh Theodosius and Valentin. the eighth Martianus, the ninth Leo, the tenth Zeno, the eleventh Anastatius, the twelfth justinus, the thirteenth justinianus, the fourteenth justinus the younger, the fifteenth Tiberius. Next to Tiberius, Phocas gate the Empire from Mauritius his Master, in whose days this new kind of Empire began, which from Ponti may justly be called Pontificiam. These things thus consenting to make plain the mystery of iniquity in the Popedom: do not harden yourselves (O ye Papists) but be wise in time and come out of Romish Babylon, that ye come not with her to perpetual most horrible destruction. CHAP. XIX. AFter the utter destruction of Babel represented, here followeth a representation of the great joy which should hereupon be amongst the faithful triumphing over her in heaven, together with the cause of her destruction and of her partakers, and the description of the King by whom she is destroyed. Brightman. Vers. 1. Some will have the Church of God understood by heaven, which hearing of the destruction of Babel praiseth God for it, lest if heaven be properly understood it should follow, that the Saints there know of the things done upon earth. Bullinger. Pareus. Grasserus. But I subscribe rather to those that understand heaven properly, as they in heaven were exhorted before, Chap. 18.20. to rejoice over Babel fallen: for howsoever they are ignorant of particulars, yet it is not unlikely but that they understand either by the relation of Angels, or by revelation from God, what in general is the state of the Church in this world, else how could the souls of the slain lying under the Altar cry out for revenge upon persecutors as not being yet taken? Reuel. 6.10. Moreover, there went before a particular exhortation to rejoice for this, which argueth the notification of it in heaven by divine revelation. Touching the song Hallaluiah, Vers. 3. it is compounded of Hallalu, praise ye, and jah, 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 joining of the jews, who should now be converted 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 Psalms, as a word then ordinarily used to praised God. And for the same cause the Ark 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 Hebrews, did serve to figure out what should be, Vers. 4. and be done afterwards in heaven. Touching the four and twenty Elders, and four beasts, who have hitherto stood by as spectators of all that hath been done, and now give their applause and approbation, it hath been already showed what they are, Vers. 6. Chap. 4.4. etc. The voice of all the multitude that stir up to praise God compared to the sound of many waters and of thunder, is so compared, to set forth the greatness of the company, for they must needs be very many from whom such a loud sounding voice must come. Vers. 7. The matter of this joy next unto the ruin of Babel, is the marriage of the Lamb approaching, and the adorning of his wife for the marriage. This wife is the woman before spoken of Chap. 12. that fled into the wilderness from the face of the Dragon, but her enemies that sought her life being destroyed, she is brought in now again, her weeds of mourning and sorrow being laid away, and garments of joy and gladness, as of a Bride going to be married, being put upon her. For after the overthrow 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 soon after perfected in heaven. For I do not think, that the joyful time of this marriage here set forth, is to be understood only 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 joyful condition for a time here where it is prepared, and hereafter in heaven where the marriage is perfected and the supper held, are included: for here the Church is prepared for the Bridegroom Christ by sanctification through the word and Sacraments, which have now their course more freely than in times past, there she is presented unto him, and they being really joined, a feasting supper is held of heavenly comfort and joy everlastingly. And this is the apparelling of sine linen granted to the Church here spoken of, which is said to be the righteousness of the Saints: but it is to be noted, that it is spoken in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, righteousnesses, intimating, as one hath well observed, Brightman. Vers. 8. both the righteousness that is by faith imputatively, and that holiness which by the spirit of grace is wrought in the Saints: for inherent holiness is imperfect in the best, and therefore cannot justify, and faith, where this is wanting, is feeble and dead, and so unable to justify. That we may therefore be fully justified, both are necessary, faith to lay hold upon the perfect righteousness of Christ, who is our justification, and inherent holiness to make this garment of righteousness shine before men. Nothing is more usual in this book, than by white and pure clothing to set forth the sanctity and innocency of God's servants, 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 wickedness, in respect of which they were said before to be naked: yet we are not here with the jesuice to conceive, Ribera. that the Saints are just before God by their own righteousness, for this is contrary to the whole course of Scripture, whereby every one, yea the best is concluded to be a sinner. But by the Spirit of God we are sanctified, and so prepared for the Bride groom, so many as believe, and by believing lay hold upon the blood 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 blood of the Lamb. Reuel. 7.14. Let no man then trust to his own righteousness, nor yet to the righteousness of Christ, which he thinketh is imputatively made his, if there be in him a naked and bare faith only, but consider that the clothing of the Bride is righteousness, and therefore let him so rest upon the one, as that he neglect not the other, rely only upon Christ's righteousness to salvation, but unto this get sanctity of heart and life, because otherwise it is dead and profiteth not unto salvation. In that john falling down and worshipping the Angel that talked with him is reproved and bidden to worship God only, Verse. ●. it is plain, that all religions falling down before any creature, how excellent soever, is unlawful, and by all means to be avoided. The reason why he would not be worshipped of john is, because he was his fellow servant, and of them that have the testimony of jesus, for the testimony of jesus is the Spirit of prophecy. If because he was a Spirit coming from the Lord with this revelation, he were conceived to be worthy of worship, it must be understood, that even in this he was the fellow of john and the rest of the Apostles, to whom the secrets of God were revealed also, and so they had that within them which was as excellent as an Angel, for in that they had the testimony of jesus, they had the spirit of prophecy, and having such a spirit, they were no underlings that ought a duty to the Angels in heaven, but even fellows unto them. And if they be fellow servants to the Apostles, then to all the faithful also, seeing they all make but one body in Christ. That which followeth touching one sitting upon a white horse, Vers. 11. who appeared unto john, the heaven being opened, it is generally agreed that he is Christ jesus. He doth not now appear 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 have fallen, and the beast have been destroyed? But this fall and destruction having been hitherto set forth in the proper place under the figure of Angels pouring out their vials, and cutting down with sharp sickles, and by a voice calling upon the kings of the earth to be revenged, which they act accordingly now as was needful, the Captain of these armies employed in these wars cometh at the last to be described, both by the place of his residence heaven, the form wherein he goeth to the wars, upon a white horse, the name by which he is called faithful and true, judging the word of God, the Lord of lords, and King of kings, his parts and apparel, eyes like flames of fire, a mouth out of which went a two-edged sword, many crowns upon his head, a vesture dipped in blood, and also by his train, the armies of heaven following him upon 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 himself, and yet by and by it is said, that his name is the word of God, it is to be understood, that no man could know Christ to be the Word and God, but by revelation. The last judgement hath been often mentioned before, but the judge hath never been described, wherefore it was necessary now at the last to set down this ample description of him. The Angel that standeth in the Sun, Vers. 7. crying to the fowls to gather themselves 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 final overthrow shall come, it shall be as manifest to all the world as the Sun in the firmament. That whereunto the fowls are invited, is the supper of God, Vers. 18. consisting of the flesh of Kings and Captains, and of mighty men, and horses, etc. this is altogether allegorical, being taken out of Ezechiel, the meaning is, Ezech. 39.17. Bullinger. Pareus, etc. that as when men are destroyed in the wars, their cakasses, of all estates and degrees, lie as a prey to the fowls of the air, theirs and their horses and retinues, and when it falleth out to be thus, it is a sign of their utter destruction, so the Lord would hereby have it understood, that Antichrist and his followers, the Kings and others that shall still obstinately cleave to him, when by others repenting and revolting from him he shall be impugned and weakened, shall have a day, when as reuniting their forces to repair the broken state, they shall be utterly destroyed, never being able to make head again till the coming of the Lord to judgement, at what time they shall be taken and cast into everlasting fire. Bullinger. Pareus. Brightman. So that here the end of the gathering together of the kings into Harmageddon under the Angel with the sixth vial, seemeth to be 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 alive into the lake burning with fire and brimstone, and then the remnant are slain, the fowls filling themselves with their flesh: it is not to be conceived, that the Pope's destruction in hell being effected, the company cleaving to him should after this fall by the sword; but his end, as the principal is first set down, who it seemeth shall not be utterly destroyed till the coming of Christ unto judgement, 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 alive, shall be cast alive. And his end being thus set down first, as he is the first and chief in opposing the truth of God, the destruction of his adherents followeth next, they shall be slain with the sword in the last great battle which they shall fight for him in Harmageddon, which shall be some time before the day of judgement, and therefore their final 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 judgement cometh, is plain from other places, Chap. 14.10. c. 13.8. Some conceiving a little otherwise of this passage, Brightman. Forbs. say that Christ upon a white horse doth figure out the joyful condition of the Church in these times of Antichrists overthrow in Harmageddon; and the Angel in the Sun, some prime Champion of the Lord in these Western parts, who shall be a Captain and ringleader to others unto that battle, and the fowls the Christians surviving after Antichrist utterly destroyed, who shall divide all those parts amongst themselves, and possess them that were before under the Pontifician rule. For they say that Rome being destroyed, the Pope shall reside a certain time at some other place, as at Auinion or some other, but not about five and forty years, which time being expired, the unfortunate battle in Harmageddon shall be fought, where all the Pontifician forces and the Pope also being quite overthrown, the Orthodox shall pray upon their lands and houses, and possess them from thence forward to the end. And whereas two diverse punishments, of fire and brimstone for the Pope, and being slain with the sword for his followers are mentioned, they understand them both of temporal judgements, the one of the Pope, being so set forth as most grievous according to the excess of his sin above all others, whereof many shall yet at the last turn and submit themselves to the truth. This, howsoever it be witty, yet it cannot stand, both because the final destruction of the Pope shall be at the day of judgement, after which there shall be no entering upon 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 temporal destruction, and therefore I rest upon the former exposition as most genuine. The strength of the Papacy shall be in some desperate attempt against the truth quite disannulled, and at the last judgement he in person shall be destroyed in hell fire for ever and ever. CHAP. XX. AFter much time spent in the seven preceding Chapters in prophesying of the beast and the false prophet, now this prophecy being brought to an end, it is requisite that we should be acquainted with the case of the Dragon, who was left persecuting the woman's seed, that is, the faithful, Chap. 12. and from that time nothing more hath been yet spoken of him, but that he gave unto the beast his throne, and great power, Chap. 13. Wherefore in due time here is showed what becometh of the Dragon, he is cast into a prison, and bound, and fast locked up by an Angel a thousand years, and then let lose a short time again. For the better understanding of all the passages in this Chapter, I will make use again of my former method, viz. by proposing questions as they arise in order, and answering them, I will endeavour to clear all the obscurities here. Quest. 1. What Angel this is that is said to descend from heaven having the key of the bottomless pit, Quest. 1 Vers. 1, 2, 3. & a great chain in his hand to bind and lock up the Devil? when doth the time here spoken of, a thousand years, wherein the Devil should continue locked and tied up from the deceiving the nations, begin? and what time is that little time, of which it is said, he should be loosed for a little time again after this? Answ. By this Angel some understand Christ, Pareus. Dent. chaining and locking up Satan by the preaching of the Gospel, before which idolatry, Brightman. the Devil's worship fell in all places. Some will have Constantine the great to be meant by this Angel. Some understand the order of the holy Apostles, Bullinger. who as they went forth preaching the Gospel, may well be said to have chained and locked up Satan. Napier. Lastly, some understand as the words sound, that God by the ministry of his Angel bound up Satan all this time. Let the Reader choose 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 use in this service of binding Satan, when by his authority and example, Kings, Princes, Governors and people in all places did more generally embrace the Christian religion, which before they persecuted, and the Temples of idols were shut up and their worship was prohibited. Touching the time of the Devil's imprisonment there is greater difference. Some will have an indefinite time meant, viz. all the time from the first going forth of the Gospel till Antichrist his reign, Aug de Ciu. Dei. lib 20. cap. 7. Ribera. Viegas. Beda. Rupertus, etc. Bullinger. a thousand years being often put for a long time, but not precisely so many, as job 9.3. Psal. 91.7. 1 Sam. 18 7. Psal. 90.4. All this time they say, Satan is bound up from deceiving the Gentiles, because their idolatry and superstition falleth before the Gospel every where. Some hold, that precisely a thousand years are here meant, but they differ much about the beginning of this time. Some set down 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 conjurer, and was taken away by the Devil, having first sold his Pontificallity unto Gregory the sixth. 2. When Paul preached the Gospel at Rome, ann. 60. and so it is determined ann. 1060. in the time of Nicolas the second, when by the means of Gregory the seventh there was much trouble in the world, as if the Devil were again broken lose. 3. From the destruction of jerusalem, ann. 73. at what time the obstacle by the malicious jews being removed, the Gospel was more generally dispersed amongst the Gentiles, and so it is determined ann. 1073. in the time of Gregory the seventh called Hildebrand, in whom many Historians affirm that the Devil reigned so stoutly, did he oppose himself against goodness and further evil. Pareus. junius. Dent. Some pitch particularly upon the last of these times, holding that these thousand years were expired in Pope Hildebrands' time. Some reckon from the nativity of Christ to the time of Silvester the second, about ann. 1000 yea one of the Pope's side, Aretius. Benno Cardin Chytraeus. Cardinal Benno computeth this time thus. Some pitch upon 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 Devil did seem more evidently to be loosed than at any time before, since the persecuting Emperors, both in the Pope and Turk, the one in the West persecuting the Waldenses, and all others that since that time have dared to oppose his usurped authority and superstitions; the other in the East invading and subduing the Grecian Empire, professedly making war against Christ and Christians. There is another opinion which is scarce worth the naming, that these thousand years begin not till the Pope be utterly destroyed, and then the faithful slain in the time of Popery shall be raised again in their bodies, and being received into heaven shall reign with Christ all this time after which the general 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 error of antiquity. that as the world was six days in making, and upon the seventh was the Sabbath, so after six thousand years expired since the creation, there should be a Sabbath of a thousand years here to the faithful, which had suffered for Christ, who rising then in their bodies, should enjoy, during this time, all worldly delights of meats and drinks, etc. And of this he saith Papias was the Author, Papias. whom Ireneus and jerom report to have been a disciple of the Apostles: howsoever indeed he was not, as appeareth by his own confession in the beginning of his work, where he saith, that he never heard or saw with his eyes any of the holy Apostles. Yet so reverend esteem was given unto him for his supposed antiquity, that many of the Ancients were entangled with this his error, as justin Martyr dialogo cum Triphone. Irenaeus lib. 5. Nepos Episc. Egypt's, Tertull. lib. 3. contra. Marcior. Lactant. l. 5. institut. c. 23. Victorinus Pictaniensis in Apoc. and Augustine himself confesseth, that he also was sometime of the same opinion. But this of the old Chiliafts can by no means stand, joh 3.29. 1 Cor. 15. both because according to it, other plain places teaching the resurrection of all men's bodies at one time, should be false if the bodies of all the Martyrs be raised before: and also because it doth abhor from all Christian reason, that the faithful being raised again should wallow in carnal 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 us to live to see this error confuted by experience, for they reckoned the birth of Christ to be anno mundi 5199. so that ann. Dom. 80 1. the time of their supposed six thousand years was expired, and so the seventh thousand of this pleasant life, after that supposed resurrection should have begun 824. years agone, it being now the year of our Lord 1625. And as for the latter Chiliasts, who hold a resurrection first of the Martyrs after Antichrists overthrow, that they may in body and soul live in heaven, before the general resurrection these thousand years. They err with the other about the general resurrection, making two times, whereas the Scriptures make but one only, and they plainly contradict the Text speaking of the souls that rise again and not of the bodies. And lastly, by their opinion the world should continue a thousand years after Antichrist utterly desroyed, whereas he shall be abolished by the brightness of Christ's coming. Let us therefore consider of the other expositions, and first of the first, taking these thousand years for a time indefinite, although it cannot be denied, but a thousand years are sometime thus put, yet here so many years are precisely meant, because the word a thousand years is often repeated, and that with an affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these thousand years, as is not used any where to express an indefinite time. Besides, where the words may be properly taken, as here they may without any absurdity, we must not fly unto a figure. And without all doubt this exposition is erroneous, because the time set forth by a thousand years, according to it should be expired before Antichrists reign, whereas his reign must needs be included in a great part within the compass of this time, seeing they which reign with Christ in his time are particularly described by their not worshipping of the beast, v. 4. which could not have been spoken of them, if the beast had not been till after their days. Let us come therefore to those that hold precisely a thousand years to be meant here, amongst whom I cannot subscribe to them that will have this begin either at the birth, passion, or resurrection of our Saviour Christ, at the preaching of Paul, or the destruction of jerusalem, because the Dragon's persecuting of the Church described, Chap. 13. must needs be yielded to have been before this, both because it is in order set forth before, and in reason the Dragon must have done somewhat under the Gospel, for which as a malefactor he should be apprehended and cast into prison, before that he could be thus proceeded against. The persecutions of the Primitive Church therefore must needs precede this shutting up of the Devil, and so the time cannot well be begun till the days of Constantine the great, about an. 300. For till then, howsoever Satan had not that liberty to deceive, by means of the Gospel, 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 Devil cannot well be counted to have been shut up from the deceiving of the Gentiles, till that they, or the most of them being enlightened by the truth, abandoned idolatry, and became embracers of the holy Gospel of Christ jesus. And if we begin this time then at an●. 300. and end it at an. 1300. the event will notably answer to the Prophecy. For the Devil was then plainly shut up, when the Temples of idols were shut up, and the true Religion was commanded to be received every where, hindering him from deceiving the world any more, as formerly he hath done. And he had his prison set open to him again, when the Turk broke in upon the Eastern Empire, won Constantinople, and made it the seat of his Empire, seeking to draw the world of people, which came under his jurisdiction from Christ unto the impostor Mahomet, which was ann. 1300. And when corruptions in the Church being long in hatching were grown to that height, that they which were seduced by them, might as well be counted to be deceived by the Devil, as the Gentiles of old were, seeing the like idolatries with images, Masses and Crucifixes were daily committed, and a Queen of heaven was also set up, the blessed Virgin Mary, etc. which was also about the same time, as I have showed more at large in my book called An Antidote against Popery, pag. 66. Since that time the Devil hath notoriously raged again by the Turks 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 final judgement they shall all be cut off, and receive according to the deserts. It is not to be taken for a short time according to man, but according to the divine phrase directed thus for consolation, it being indeed but a short time with the Lord, though in our account it be long, 324. years being already passed since, and God knoweth how long this rage shall yet endure. If it be objected, that it seemeth contradictory in itself to hold that the Devil was imprisoned, and at the same time Antichrist his great Lieutenant was in the world, the Pope and Turk, it must be considered, that their beginnings were so slender, both of the Turk for want of that power, and of the Pope whose mystery of iniquity was long in coming to a full height, as it seemed not good unto the Spirit of God to point at their first beings, through the instigation of Satan, but at such a state, as wherein Satan might evidently appear to have broken out of hell again, to abuse the world, as he did in the time of Heathenism. Quest. 2. And I saw thrones and them that sat upon them, etc. Who are they which are said here to sit upon thrones, Vers. 4. and to have the judgement committed unto them? What is the living again of those that were slain for the truth, and their reigning with Christ a thousand years, and when shall this time be? Who are the rest of the dead that arise not till after these thousand years expired? Vers. 5. And why is this called the first resurrection, and they pronounced blessed that have 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 bliss? Bullinger. Pareus. Arethas. Answ. Some will have those that sat upon thrones, and had judgement given unto them to be all one with the souls spoken of immediately after, for these souls live and reign with Christ a thousand years, which is all one with sitting upon thrones, and having judgement given unto them: for it is written, Give thy judgements (O Lord) unto the King, because he that sitteth upon the throne is wont to judge, and to have the power of judging from God, is to rule and reign. They understand this therefore of the glorified estate of the souls of the faithful, who either suffered under the heathen Emperors, or in this time of a thousand years. For being considered altogether as one mystical body, they may be said to reign a thousand years, though some of them came so late into this blissful condition, as that they were not therein above a hundred, fifty, twenty, or ten years before the expiration of this time. As a man may say of any family to which an estate hath remained from generation to generation five hundred years, this hath been their inheritance five hundred years, though some of them came not to it till twenty or ten years agone. And it is to be noted, that not they only who suffered death came within the compass of this number, but also all those that keep themselves in the midst of Popish corruptions undefiled with them: for it is added, and whosoever have not worshipped the beast, nor his image, etc. For that which is further added, the rest of the dead lived not again till the thousand years were expired. Vers. 5. They understand it in a spiritual sense of all that were corrupted in religion that were void of true grace, for they which are so, are dead, and these live not again till the thousand years ended, that is, never: for though they shall live again, yet they shall not live as the living of the faithful is spoken of, in joy and glory, for only such as have part in the first resurrection are thus blessed and happy, that is, they which receive the truth into honest and believing hearts, and cleave to it, not having any tang of the leaven of the common corruptions in religion. Some others agreeing in this▪ Brightman. Forbs. that the souls here spoken of, are they that sit in thrones, yet differ in the exposition of this their sitting, and living and reigning, for they apply all to living and reigning by grace, and cleaning to Christ in the acknowledgement and profession of his truth: for this is truly to live and reign with Christ, though outwardly they were poor, despised, and persecuted, seeing by grace we are made to sit together in heavenly places; but withal, they say, that the flourishing estate of the Church is here set forth in this time, the Devil being put down in removing the rule and dominion from Heathen to Christian Emperors, in whose time the souls of such as suffered in the days of the Heathen are said to live and reign, because they were honourably esteemed of, and revenge was now in some part taken upon their adversaries. And of these, one in particular, viz. Brightman seemeth to hold, that the thousand years here spoken of, are a different time from the former thousand years, beginning soon after ann. 2300. for he saith, that of them three hundred years are now expired. And Pareus maketh mention of some that held the same. Others expound this sitting upon thrones, Aug. de Cin. Dei lib. 20. cap. 7. Dent. of the Preachers of the word of God, and Ecclesiastical Governors now being lifted up, and exercising their discipline with authority. Others holding two several things here set forth, Napier. expound the sitting in thrones of the Pope's dignity, in the days of Pope Silvester, ann. 315. to whom Constantine the Great gave the judgement, when he set him up so high, and his successors after him: and the souls, the souls of such as were by the Pope's appointment afterwards put to death, viz. all true hearted Christians. They which stand for a different time from the thousand years spoken of before, are certainly in an error, because by all circumstances in the Text, the time is all one. For the Devils being bound and loosed again, is also here mentioned as the boundary of this time, as it was of the former. Moreover, here were a strange gap opened into an expectation of this world to last yet seven hundred years, 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 be thought that his Lieutenants, the Popes, advancement should be showed, but rather the advancement of such as withstood him. Neither can I subscribe to that of the glorified estate of the Saints departed, unto whom the rest of the dead are opposed, who lived not again, till the thousand years expired: because some visible alteration is here doubtless set forth at the binding of the Devil, seeing otherwise the accomplishment of this Prophecy could not have been conceived of by the faithful upon 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 unto the Prelates and Rulers of the Church, the description of being set upon thrones and having power of judgement, is too glorious to agree unto them. Wherefore I prefer that of the sensible most happy alteration in the state of the world, in the days of Constantine the Great: for then thrones were set for Christians, and they had the power of judging, who before were judged: and in this time the souls of the faithful who had been put to death for the Christian religion in the time of persecution, might well be said to live and reign with Christ, because they had been set forth as lying under the Altar, and crying for revenge upon those that shed their blood, Chap. 6. vers. 9 all the time that the Heathen reigned. And whosoever worshipped not the beast, as they departed out of this life, they had communion with them in this their erection all these thousand years, that is, the body of the Saints being considered as one, but not every particular member. For they all and every of them lived and reigned in this time of a thousand years, though some a longer, some a shorter part of it. Their living and reigning then here spoken of, must needs have 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 deliverer that might revenge that innocent blood, so here is nothing else set forth, but a deliverance of the Church, and a putting of power into the hands of the faithful to revenge themselves upon the heathen, as was sometime given to the jews by them means of Hester Ester 8. and Mordecai. For although the souls of the faithful did live and reign with Christ before, mmediatly after their separation from the body, yet because unto perfect dominion it is not only requisite to be in glory and joy with the Lord, but to have our enemies beaten down and destroyed, they are not said to live and reign with the Lord till this accomplished. Touching the rest of the dead, who are said not to rise again till these thousand years ended, I cannot think that it is meant of the dead in sin and superstition, who rise not till then, that is, never: because they which were before spoken of, are corporally dead, for they were slain; and these are plainly a part of them, for he 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 have died since the beginning of the world, are meant, the time of whose resurrection is not to be expected till after these thousand years, lest when we hear of some living and reigning with Christ, and of thrones set, and the judgement given, we should imagine the general resurrection, and Christ's coming to judgement to be here meant. This is the first resurrection. Vers. 5. Vers. 6. Blessed and holy is he that hath part in the first resurrection, etc. This may seem to be plain, for a bodily resurrection maintained from this place by the Chiliasts, because the living of the souls before spoken of, being here reiterated, is called a resurrection, which cannot be taken but for the rising again of the body, seeing the soul falleth not at all. But it is to be understood, that these words are metaphorical and not proper, the rising of the Church from under 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 universally came then into the world, by means of the Gospel, thus propagated, it is called the first resurrection: as the conversion of the jews which shall be, is called by the Apostle, Rom. 11.15. Life unto 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 have part in this resurrection, that is, the faithful of these times are above others blessed in this, that they rule and reign, the world being now Christian, and are not under the dominion of their enemies, neither shall the second death seize upon them, as upon none else that are in the like condition, that is, by the power of the Gospel and spirit raised up from the death of sin to the life of righteousness. For of a bodily resurrection it cannot possibly be understood, as I have already proved, but being thus understood, all things will most excellently agree. I saw thrones set, and them that sat upon them, etc. that is, it was represented unto me, how in the time of Constantine the Great, the faithful should begin to rule and reign in this world. And I saw the souls, etc. that is, and at that time it was showed me by the altered condition of such as had given their lives 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 years. This is the first resurrection, etc. that is, this the faithfuls being advanced to rule and reign here, being a means to convert so many millions in all parts to the truth, is, as it were, a general resurrection going before that at the last day, against which they are well prepared that have their part in this, by being quickened in grace, for the second death shall never seize upon such: but they shall reign with Christ a thousand years by the prosperous and flourishing estate which the Church enjoyeth here, and afterwards for ever, by being actually possessed of the kingdom of heaven in body and soul for evermore. Note, Note. that the only way to be safe from everlasting destruction in hell, is by making a resurrection before the last resurrection, that is, a resurrection unto grace, which is only when the Word doth powerfully operate in the heart to make a man come out of his sins. For a man may live in the time of this resurrection, and yet not have part in it, if after the manner of most men he contenteth himself with an outward profession and name of a Christian, not caring to have grace in his heart, whereby he may prove that he hath attained to a new life. Quest. 3. And when the thousand years shall be expired, Vers. 7, 8, etc. the Devil shall be loosed out of his prison again, and shall go forth to deceive the nations in the four corners of the earth, Gog and Magog, etc. How, or in whom is this accomplished, who are Gog and Magog gathered in such innumerable multitutes by Satan unto the battle, what is the Camp of the Saints, and the beloved city which they compass about, at what time God sendeth down fire to destroy them, when also the Devil, who deceived them, is cast into a lake of fire and brimstone? Answ. Forbs. Some by Gog and Magog understand the enemies of the Church indefinitely, whatsoever they shall be in the last days, who shall make their last attempt against the truth, but shall then be utterly destroyed. Some understand the Turks by Magog, Brightman. and the Scythians, who are now called the Tartars by Gog, being both of one stock; Gen. 10.2. for Magog was one of the sons of japhet, of whom came the Scythians, who are all one with the Turks and Tartars, for they spring from the Scythians, but they are thus distinguished into Magog, setting forth the Turk, and Gog the Tartar, because Magog doth contain in it Gog and more, as the dominion is now in the Turks, the Tartars serving only under them in their wars. Which they seek to prove also by the place over which Magog is said to be the chief Prince, viz. Mesech and Tubal, Ezech. 38.2. that is, Cappadocia and Ibenia the ancient seat of the Turks, till that ann. 1300. they further enlarged their bounds. The camp of the Saints, is the true Church of God in Europe, which is so small in comparison of the Turks, as that they may well be said to compass them about, as in a siege: the beloved City, is the company of the jews which shall be converted to the faith, but being opposed by the Turks then, God shall miraculously destroy the Turks, and preserve them; as if he sent fire down from heaven upon them, and then the Emperor of the Turks shall have no place but in hell any more, which is set forth by the Devil's being cast into the lake of fire and brimstone. And as touching the time when this shall be, it is the same with the battle mentioned before in Harmageddon, Chap. 16.16. which shall be fought, and then all enemies of the truth shall be quite overthrown at the end of daniel's 1335. Dan. 12.12. years which will be abbout anno Dom. 1690. Hitherto Brightman. Bullinger. Parcus. Others understanding the Turks also, yet go another way in expounding this place. The Devil being let lose again goeth out to seduce the nations, partly by the increase of Popery, which now little differeth from Heathenism, and partly by Mahumetisme, which after this losing of Satan prevailed 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 understand and profess the truth remaining. Moreover, he stirreth up the most cruel and deadly enemies of Christians to the wars, viz. the Turks, which wars were begun first about the holy Land, & have continued ever 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 coming of the Lord in flaming fire to take vengeance upon all the wicked, at what time the Devil, the stirrer up of these and all other troubles shall be for ever shut up in hell. Napier. Dent. Mason. Others according to the etymology of the name, expound Gog of the Pope, and Magog of the Turk: for Gog signifieth covered, and Magog uncovered, such as the Pope and Turk are; he a secret, this an open enemy to the truth. Again, 1 Chron. 5.4. Gog was an Israelite coming of Reuben; Magog an Heathen, Gen. 10.2. coming of japhet: so the Pope is of Israel, bred in the bosom of the Church, and the Turk an Heathen. Lastly, Gog was the chief Prince of Mesheeh and Tubal, of one of which, viz. Tubal, came the Iberi, which are the Spaniards, subject to the Pope: and of Magog came the Scythians, who are the Turks and Tartars, subject to the Emperor of the Turks. Augustine saith the same in effect with the first exposition, August. that no certain people are here set forth, but all the enemies of the truth at large, in whom, whilst the Devil lurketh, Gorran. they are rightly called Gog, that is, tectum an house, but when he breaketh out into violence, Magog, detectum, unhoused. 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. judaei. The jews hold that Gog and Magog are the Northern people shut up beyond the mountain Taurus by Alexander the great, who shall at the last come forth and waste jerusalem by their wars, but then the Messiah shall come and stay them, according to the Prophecy of Ezechiel. And the Koran of the Turks also hath something touching Gog and Magog, a little different from this. ●unius. Tremel. Some derive these names from Gyges the king of the Lydians, who built a City in Asia the lesser, and called it after his own name Gog-kartah, that is, the City of Gog or Gyges, and hereby was afterwards understood the whole Country of Asia the lesser, and Syria, from whence arose the chief enemies of the jews after their return from their captivity, viz. Ptolomeus, Seleucus, Antigonus, Cassander, etc. Having thus set down the diverse expositions which I find upon this place, I come now by the help of them to determine. By the Devil, I understand the Devil properly, and not the Emperor of the Turks, because he is the Author of seducement to such as are seduced, and he, not the Turk, was shut up a thousand years: but now getting lose, he goeth out to deceive the Nations in that wherein he was hitherto restrained, viz. by idolatry and superstition, through the means of the Turk and Pope his chief instruments. For the idolatry of Popery and their superstition, and the superstition of the Turks began to increase mightily about ann. 1300. Neither was this all that the Devil 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 Seashore, that is, he stirreth up the Pope a secret enemy in the West, and the Turk an open enemy in the East, by fire and sword to destroy the company of those that stand for the truth, which howsoever it hath been 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 Heaven, so that they shall never be able to make head again, as was before set forth under the sixth Vial, Chap. 16.16. by the place called Harmageddon, into which they should be gathered. Which time, the Devil being concluded in hell, should not in such manner seduce any more till the coming of the Lord to judgement, 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 captivity were assaulted by Seleucus and Nicanor and Antiochus, etc. out of Asia Minor and Syria, but were mightily delivered by judas Machabeus, and his brethren, being extraordinarily stirred up and assisted from Heaven: Ezech. 38.22. Ezech. 29.6. and therefore their overthrow that came against them is set forth by fire and brimstone; and again, by a fire which the Lord threatneth to send upon Magog. For in like manner the people of God in these latter days, being come out of the captivity of Popery, are assaulted with innumerable enemies, but the Lord doth mightily preserve them and disappoint their enemies of their purpose; and will, we doubt not, when greatest need shall be at the last, yet more miraculously save his by destroying their enemies both Turks 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, over which Gog is said to be the chief Prince, are Iberia, that is, Spain and Cappadocia, jeron. de inter Heb. nom. Jerome showeth De interpr. nominum Hebr. Touching other expositions, and first for that of enemies in general, it is too large, and taketh away from the light given here to see more particularly into this matter: for that which restraineth it to the Turks only, seeing two names are here used, 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 Devil into the lake of fire and brimstone, I cannot think it is to be meant of the last judgement, and of the fire of that great day of the Lord, because when that day shall come, there shall be a general security, eating and drinking, marrying and giving in marriage, and not warring and sighting, for if an end of these wars should be made by the Lords coming to judgement, how should the faithful have time here to rejoice and to give thankes unto to God for their greatest enemies overthrown. It is true, there may be some relics of the Antichristian Sect after this, 2 Thess. 2.8. in regard of which it is said, that Antichrist shall be abolished by the brightness of the Lords coming: but that he shall stand to be able to make so great a power as is here described, is most improbable. The Turks have had hitherto great success in their wars against Christians, but they whom they have fought against, have been as bad as themselves or worse, and therefore they have been armed to become a scourge unto them, as was showed chap. 9 But when they shall come in their greatest power against the true Christians of the Reformed Religion, though the Papists shall join with them to make their Armies innumerable, God will from Heaven fight against them and confound them. In confidence whereof let us be resolute, and comfort ourselves, if we should see greater preparations of war made by all our enemies, for we shall undoubtedly triumph over them all at the last. Quest. Vers. 11. 4. What is meant by the appearance of a great white Throne, and the coming together of all before him that sat upon it, and the fleeting away of Heaven and Earth from before him? what are the Books, and the other book called, The Book of life, according to the contents whereof all were judged, and according to their works? and how are death and hell cast into the lake of fire? Answ. Brightman. There is no great difference amongst Expositors here, only some turn all that is said into an allegory of the conversion of the jews, holding that by the dead here set forth to rise together, they are meant who have been all this time dead as it were in infidelity. But the place is so plainly of the general resurrection at the last day, and the arguments so sleighty to cause us to vary from the common received exposition, which is of the general resurrection, and the exposition which applieth it to the jews 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 means be admitted. The chief reason of this interpretation is drawn from that which followeth, Chap. 21.22. because the Author of it conceiveth; that the description of the new jerusalem with the circumstances cannot agree to the state of the Church triumphant in heaven, and therefore a famous Church to come upon earth must needs be pointed at there: but how these may be applied to the state of the Church triumphant in heaven shall appear in their proper place. In the mean season I follow the common exposition of all Writers, holding that the general resurrection and proceed which shall be at the last day are here set forth: for every place of Scripture is properly to be understood, unless 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 justly said here. He that sitteth upon a great white Throne is the Lord jesus, who appeareth thus to show his glory, for white is a sign of glory, Mat. 17.1. the heaven and earth are said to fly away from before him, to declare the fierceness and intolerableness of his anger at that day, which is such, that neither earth nor heaven are able to bear it, a circumstance very unfit to be applied to that most notable work of grace in bringing the jews home to the faith. They shall fly away in regard of their external form and figure, for they shall be changed as a vesture, the heavens melting with heat, and the earth flaming with fire, but their substance shall still remain after this called a new heaven and a new earth, as most hold. The dead that stand before the judge, are both great and small, every one rising in that stature of body, wherein he fell; against the jesuites conceit, that all shall be of such a stature as one is ordinarily at his full age. The books that are opened, are according to some, the books of men consciences, according to others, the books of holy Scripture, but according to Augustine both, which I think to be rightest; for every man's conscience shall then be made manifest, whether it be good or evil, foul or clear, and according to the books of holy Scripture all shall be judged, as they have received and observed the things therein contained or not. The other is according to some, Napier. Par●us. the book of predestination, for than it shall be made manifest who were elected, and who reprobate: according to some, Bullinger. the book of faith, for he that believeth hath life, to believe is to live; the book of life than is the book of faith, for he in whomsoever a true faith is found shall then live, the rest shall be cast into hell. I subscribe to the book of Predestination, for this of faith was spoken of before amongst the books, and because it is hidden from us who are written in this Book, God only knoweth that a thing well known to us is further spoken of, viz. Works, every man is judged according to his works, for good works always are in such as be written in this book. 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 works, but all that were not found written in the book of life, that is, that were not elected, are cast into the lake of fire, but yet justly, for their evil works deserve it: on the contrary side therefore, they which are saved, are such as be written in the book of life, here is the original of their salvation, God hath elected them, and good reason there is, in respect of men, that they should be saved, for their works have been good, whereas the works of the reprobate have been evil, and to good works God hath promised a reward, as he hath threatened judgement to evil works, yet in respect of God, there is no reason of merit in the best works, because it is our duty to do them, and being examined by the rule of God's righteousness they are defective, when we do them in the best manner that we can; but there is good reason of merit of death in evil works, because upon pain of death they are forbidden, so that he shall be well worthy to die that committeth them, even as a murderer or robber is worthy to be hanged; but on the other side, he that doth good works is not well worthy of everlasting life, though it be promised that he shall be thus rewarded, no more than a dutiful subject is worthy for that service which his Prince commandeth him, and promiseth to reward with the marriage of his daughter, and making him his son, 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 service without a reward, neither could it be worthy of so great a reward, though greatly deserving, and therefore it came of grace, not of his merit. But if of merit, yet there is a great disproportion betwixt the service of any subject to his Prince, and the actions of a Christian towards God: for the Prince doth merely command and furnish his subject with necessaries to do that service which he putteth him upon, but it is his own valour and wisdom, whereby he performeth it without any enabling further from his Prince in the very doing: for notwithstanding his furnishing of him, he may as well miscarry as effect that which he goeth about. But God enableth his to that which he requireth, He worketh the will and the deed of his own good pleasure. Philip. 2.13. Again, 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 service may be equal to the reward: but everlasting life, which is the reward of God, is fare more excellent than any thing that any man can do, or the benefit hereby redounding unto God which is none; for, If thou be righteous, thou art righteous for thyself, Prou. 9.12. if thou be wicked, thou alone shalt suffer. The Papists therefore, that from hence and from the like places seek to establish the merit of good works, do greatly strain and force such places against all sense and reason. By death and hell, which are said to be cast into the lake of fire, some understand the Devil, August. Napier. who by his temptations becometh 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 understand all such as to whom death and hell belongeth, all the reprobate and wicked; and some, whatsoever is obnoxious and hurtful, so that after this, nothing remaineth to hinder the perfect blessedness of the new jerusalem, which cometh next to be spoken of. And this seemeth to be most probable, because the Devil's damnation was spoken of before, vers. 10. and the reprobates damnation, vers. 15. Here therefore may fitly be brought in the utter destruction of death and hell in respect of the faithful, so that they should not be in any fear of them any longer: for according to this it is promised, 1 Cor. 15.16. The last enemy which shall be destroyed is Death, & Cham 21.4. Death is said to be no more after this, this casting into the lake than is but a periphrases of destruction. But me thinks there may be another more agreeing sense yet rendered, if by a Metonymy we understand by death and hell, such as death and hell were said before to give up; the wicked which hitherto lay dead and buried, the continent being put for the content, as we call the inhabitants of an house, the house. For if hell should be meant as the word soundeth, than hell should be said to be cast into hell, which cannot stand; if the heirs of hell, than the same word should be used in another sense, as it were with the same breath; that is not likely, but being taken, as I have said, it doth well correspond unto the words before going, and the argument of the wickeds destruction, which only is here set forth, is fitly prosecuted, the comforts of the faithful being reserved to be spoken of in the next Chapter. Touching death and hell, which are said to give up their dead, R bera. I hold it not amiss with Ribera to expound it of such as have died ordinarily, or extraordinarily have been swallowed up, and gone alive, as it were, into the pit. St. Augustine will have it meant of the bodies in the graves, and of the souls of the wicked in hell. This is a notable place to show both the universality of the judgement that shall be, Note. and the terribleness of the judge to the wicked, so that nothing shall be able to abide his presence, and the just proceed according to which all shall be sentenced, because they shall be by books, and according to men's works: and lastly, the woeful estate of all that have done evil, after this time, they shall be cast into the lake of fire, and the joyful estate of those that have done well, death and hell is abolished unto them, so that they shall stand in fear of these enemies no more. What is written in the book of life is kept so secret that we cannot know it, but they whose works are evil, may be sure that they are not therein written, the book of life and the register of men's works do parallel one another. wouldst thou then see into this great secret? go to thy works, and consider them, if they be good, thou art assuredly written in the book of life, otherwise thou mayst be sure that thou art not, and then the lake of fire gapeth for thee. Psal. 34.12. Be not deceived therefore by thy faith, but wouldst thou live long and see good days? refrain thy tongue from evil, and thy lips that they speak no guile, cease to do evil, seek peace and ensue it. Attend to that direction of our blessed Saviour, given to him that asked what he should do to be saved, 1 Tim. 6.7. keep the Commandments, and if thou be rich, forget not to distribute of thy goods to the poor, and so lay up to thyself a good foundation. CHAP. XXI. IN this, and the Chapter following, under the figure of the new jerusalem, the state of the Church triumphant in heaven is set forth, as it shall be after the day of judgement, according to the opinion of all Expositors, Brightman. Forbs. except two of ours, who understand it of a flourishing Church upon earth after the Pope and Turk destroyed, and the jews converted, and some Popish Writers who expound it of the Church of Rome, whom Alcazar a jesuite mentioneth and confuteth. But that it cannot possibly be understood of the Church upon earth in any time or age, is most plain: first, because this vision followeth after the vision of the last great day of judgement, and therefore in order should represent somewhat after that. 2. Because the condition of the Church is such here, as that it can never be free from suffering and sorrow. All that will live godly must suffer persecution; Rom 8.17. we shall be glorified with Christ if we suffer with him: joh. 16. 1 Pet 5.8. and In the world ye shall have trouble, and if at any time there be outward peace, yet the Devil like a roaring Lion goeth about continually seeking whom he may devour: and there are bodily pangs and sicknesses, and other occurrences that do afflict whilst this life l●steth, Heb. 12.10. for if we should be without chastisement, we should be bastards and no sons. And lastly, there is sin ever here in the best, which maketh them to sorrow, Matth. 5.5. according to that, Blessed are they which mourn, for they shall be comforted. But the new jerusalem here described is without all sorrow and pain, vers. 4.3. Because the Church here described hath the glory of God, which is all one with being glorified in heaven, so as cannot said of any upon earth, vers. 11.4. Because this Church is without a Temple, needeth no light of the Sun, etc. vers. 22, 23. whereas the Church upon earth must always have a place to resort unto, and must be enlightened, and upheld in grace by means, and shall ever need the light of the Sun and Moon. 5. Because no unclean thing is in this Church, vers. 27. whereas in this world the kingdom of heaven is ever like a corn field with tares in it, like unto ground with thorns and briers and stones in it, and such, as that it may be said always, Many are called but few are chosen. Lastly, to put us out of doubt, that no state of the Church here is meant, but in heaven, he saith, that they shall see his face, Chap. 22.4. for this shall never be till we come in heaven, 1 Cor. 13. than shall we see as we are seen, and herein standeth the perfection of blessedness, 1 joh. 3.3. for now we are the sons of God, but it doth not yet appear what we shall be, for we shall see him as he is. To say nothing of the new heavens and the new earth, 2 Pet. 3.13. which Saint Peter speaketh of when he hath showed how the world shall be destroyed by fire; but we, saith he, look for a new heaven, and a new earth, wherein dwelleth righteousness. These reasons, I think, may satisfy any reasonable man against the probabilities, that are, that it should not be meant of the Church triumphant in heaven, except the fantastical Chiliast, who may think to reconcile all these to his imagined joyful time of a thousand years upon earth after the first resurrection of the Martyrs only, for they apply all this to that imaginary condition. But that hath been sufficiently confuted already; and whereas any thing may seem to make against the common tenant 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 themselves in order. And I saw a new heaven and a new earth, Vers. 1. for the first were passed away, neither was there any more sea. By the new heaven and earth, here most Expositors understand not any new creation, but so great an alteration in the heavens and the earth, as if they were made new. For these heavens and earth, say they, shall not cease to be in regard of their substance, but become more glorious, as is taught, Rom. 8.19. being no more subject to corruption. Neither shall they be renewed, that we might again have a dwelling here, (for we shall ascend, 1 Thess. 4. and ever remain with the Lord above) but to intimate the new glorified estate of the faithful; if the creatures which were made to serve them, shall come now to a new glorious condition, then much more they for whose service they were made, as Bullinger speaketh. Bullinger. But I have already delivered my conjecture upon 2 Pet. 3.8. for the first heaven and earth were passed away. This was showed 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 conceive, but that all the parts of the world fled from the Lords angry presence. Bullinger. Some think that nothing else is meant, but that the sea was altered to a more glorious estate, even as the heaven and the earth; but it is to be noted, that he speaketh only negatively of the sea, but both affirmatively and negatively of the heaven and the earth, as doth also Saint Peter; 2 Pet. 3.13. and therefore I do not think that any sea shall have a being any more, but the glassy sea before the throne, Chap. 4. the sea that now is being consumed with the heat of that fire, as the Schoolman speaketh. And indeed the sea is such an huge depth, and so hideous to behold when it worketh, and the waves thereof are tossed to and fro, that there is in it some representation of hell, that bottomless 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 bottomless pit, and the beast as terrible as they, out of the sea; Chap. 13. the sea therefore is as another bottomless pit, against which there is need we should be comforted. There shall be no more sea then for any such beasts to arise out of again for the terror of the faithful, and this I take to be the very meaning, without any further curious enquiring with the Schoolmen what shall become of the sea then, and determining that it shall be changed into an heavenly sphere. Saint Augustine by the sea here, understandeth the troubles of the world, Aug. lib. 20. de Ciu. Dei cap. 17 the adversities, persecutions and great mutations of states which are always here, but then shall be no more. And I saw the new jerusalem coming down from heaven, Vers. 2. etc. This new jerusalem is the Church glorified, and so adorned like a Bride in all her best array. Whereas it is objected, that the Church glorified is in heaven, and therefore cannot be said to come down from heaven, Pareus. I answer with Pareus, that she is said to come down from heaven, not in respect of local motion, but of her original, which is from God and from heaven, for the Saints are begotten of God, jam. 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 jerusalem, is said to be from above in this sense, Gal 4.26. jerusalem which is from above, is the mother of us all. Whereas it is further objected, that she 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 she is not fully prepared till the accession of glory that shall be 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 Bridegroom, 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 be, for she is not without some imperfections until this time, but here she is described, as most complete and perfect in every respect. The Tabernacle of God is with men, Vers. 3. etc. that is, with the faithful he will henceforth make his abode, being under the same roof, as it were, perpetually, as the Bridegroom liveth with his Bride after the marriage consummated, and then it is showed, how happy this estate shall be by the freedom from all misery, and the fruition of all good things; which happy condition of the faithful, that it might be made yet more illustrious, the contrary estate of the wicked is described. The fearful and unbelieving, Verse 8. etc. shall have their part in the lake that burneth with fire and brimstone. By the fearful understand 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 up, or in any other kind, (which is set forth by unbelievers and abominable) shall burn for ever in hell, where they shall weep, and wail, 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 turn, and so many as fear God, comfort themselves in the assured hope and expectation to be comforted fare beyond all the sorrows that they do or can endure in this world. From henceforward the Church reigning in heaven, is described under the name of the new jerusalem. Having the glory of God, Vers. 11. and her light was like unto a stone most precious, even like a jasper stone, clear as crystal, etc. The Church doth communicate now with God in the brightness of his glory, which before was represented by a jasper stone, Chap. 4.3. which is of incomparable brightness, and so is the Crystal. From hence it is proceeded to the wall great and high, Vers. 12. and the twelve gates. The wall of a city serveth for defence, that the inhabitants may be safe from the incursions of enemies, and therefore the new jerusalem is said to have a great high wall, to set forth the safety thereof. Touching the gates, whereof three are towards the East, Vers. 13. etc. this is plainly borrowed from Ezech. 48.31. The gates towards all parts show, 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 twelve tribes of the children of Israel are written upon these gates, to show, that unto the true Israelites only this city doth appertain, & consisteth of such only. Twelve Angels stand at the gates, to show, 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 thinks, that Angels are rather properly to be understood, who are placed as a guard unto the city at each gate: Psal. 34. for the Angels of God pitch their tents about those that fear God, and they conduct the faithful into heaven, for the Angels at the last day are sent out to gather the wheat into God's barn. The Apostles are expressly 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 have foundations, because strong buildings have foundations well laid, and the twelve Apostles names are inscribed upon them, according to the place which they had in the Church in this world. Ye are built upon the foundation of the Apostles and Prophets, Eph. 2.20. Christ jesus himself being the chief corner stone. Not that Christ only is not the foundation of the Church, but because they are the chief next unto him, and by them others are built upon Christ. This is therefore thus set forth for honour's sake unto them, being the most eminent in this spiritual building. The objection which is made from hence, that the Church triumphant in heaven cannot be meant here, because the faithful shall not then depend upon the Apostles as they do in this life, for so much as here they need their writings for instruction and direction, this I say, is most weak; for they are not therefore said to be foundations in heaven, because others depend upon them, but for the eminency of their glory, which is in the highest degree, as they have been instruments of greatest glory to God in this world. And the city lieth fouresquare, Vers. 16. and the length is as large as the breadth, and he measured the city with the reed twelve thousand furlongs: the length, and the breadth, and the height of it are equal. This fouresquare figure serveth to set forth the firm and unmoveable standing of the faithful in that glorious estate: Bullinger. the number of furlongs here mentioned, is thought by some to be the length, and breadth, and height severally, each of them being twelve thousand: But I assent rather to them that account this to be the whole compass of the city, Pareus. comprehending the breadth and length, for they are plainly cast up together, so that there being four sides to measure, each is but three thousand furlongs, that is, three hundred seventy and five of our English miles, a city of wonderful greatness, fare exceeding old Babylon, Herod. lib. 1. which is also described by Herodotus to be fouresquare, but in compass only four hundred and fourscore furlongs, the height was two hundred cubits, and the thickness of the wall fifty cubits, but the compass of this is twelve thousand furlongs, the height equal to the length or breadth, that is, three thousand furlongs, and the thickness followeth one hundred forty and four cubits. It is set forth to be thus large, because there is room enough for all the faithful, and of an equal breadth and length, and so each side equal, to show that it consisteth alike of people of all parts of the world, for as much as the Gospel was sent to all the world. It is of this extraordinary height and thickness, to show, that there is no getting into it but by the gates, and it is impregnable for strength. That the thickness of the wall is meant, when it is said, He measured the wall thereof 144. cubits, must needs be yielded, because the height was described before. And it is to be noted, how all the numbers here go upon twelve, according to the number of the twelve Tribes, and the twelve Apostles for twelve being multiplied by twelve, make one hundred forty and four; to show, that only true Israelites, such as are built upon 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 Angel. Haime. Some understand this of the shape of a man wherein the Angel appeared, and so it was the measure of a man, that is, of the Angel in appearance like unto a man: but this is overthrown by that which went before, at the first coming of the Angel to talk with john, where it is said, one of the seven Angels came unto me, not one like unto a man. Some therefore think that it is meant, Viega●▪ that man is an Angel in the estate here described, according to that of our Saviour 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 Angel, and in this state he is not wont to be spoken of by the name of man, but the faithful or Saints. Lastly, the most genuine, and most received exposition is, Bull●nger. Pareus. Napier. that the measures of furlongs and cubits here measured by, are such, as be usual amongst men, for this kind of measure was the measure which the Angel used, and he saith, which is of the Angel, that is, which is the measure used by the Angel. Whereas this is used as an argument to prove that the Church triumphant is not meant here, but the Church militant upon earth, because the measure of a man is used, it is very weak, seeing the only end of this explication of the measure, is for our understanding of the just length, breadth, height, and thickness of the walls of the city, as this Prophecy is directed to us, and not to show where this city is. Having thus described the measures, he proceedeth next to the matter of the building. And the building of the wall was of jasper, Vers. 18. and the City was pure gold, like unto clear glass. The jasper stone is much celebrated in this book, he that sitteth upon the throne is likened to a jasper, and when the glory of this city was said to be as the glory of God, the light of it is immediately said to be as of a jasper, here the wall is of jasper, and the prime stone of the foundation is jasper. This stone is of a most beautiful green colour, and so may well set forth a state like the Spring, always green, never withering or decaying by age, such as is the glorified estate of the Saints in heaven. The clear crystal 〈◊〉 also spoken of before in describing her light, unto which pure gold is also added here, these being things of greatest ex●●●ency, and most clear and pure, that hereby we might understand what the excellency of this estate is, and more eagerly ensue after it, as worldly men do after gold and precious stones. Unto the foundations more particularly are ascribed particular precious stones, with which they are said to be garnished: for upon the foundations were inscribed the names of the twelve Apostles, as representing them now in their glorified estate who as a foundation in a building are the chief par● of this portuall edifice. These foundations therefore are set forth th●● garnished, to show, that as all this building is glorious so the Apostles who have been the chiefest instruments ●●orifying God upon earth, are most glorious. The ornament of the first foundation is a jasper stone, Vers. 19 the second a Saphire, the third a Calcedony, etc. Some will have these stones disposed unto this order, according to the order of the Apostles, so that the first in the nature and virtues thereof is fitted unto the first of the Apostles, Peter, and the other to the rest, applying to each Apostle one, Arethas. Andrea's. but here some make Paul the second, and some Andrew. The jasper stone, they say, doth well agree unto Peter, for his continual most affectionate love to his Lord and Master Christ, as the jasper doth represent the green spring. Io●chim. Ribera. The Saphire, they which are for Andrew, say, agreeth well unto him, because it is sky coloured, representing the heavens, with some streams of little clouds, for he was most heavenly minded: but they which are for Paul, apply it to his being taken up into the third heaven. They which apply the second unto Andrew, proceed to apply the Calcedony to james the elder, the Smaragd to john, the Sardonix to Philip, the Sardis to Bartholomew, the Chrysolite to Matthew, the Berill to Thomas, the Topaz to james the lesser, the Chrysoprasus to judas the brother of james, the Hyacinth to Simon, and the Amethyst to Mathias. But for so much as the Apostles are not always reckoned up in the same order, but in a diverse, Mat. 10. Mark. 3.16. Luk. 6.13. Neither can it be certain in what order they are to be placed, for that the order of their calling is uncertain, I hold with them, that decline this particular applying of each precious stone to each Disciple, Bl. Viegas. Pareus. Bullinger, etc. as a point of curiosity, and think rather, that only in general these twelve stones are said to be in the foundation inscribed with the names of the twelve Apostles, to set forth the excellency of their glory, as in the diverse virtues and graces of the holy ghost they have excelled here, to represent which these precious stones do fitly serve. The jasper, besides the most delectable green colour, is renowned for the virtue of chase away fantasies, Francis Rucus. Par●us. Viegas who allegeth Plizy, Icicle and B●da for his Authors. a fit type of the Apostles freedom from vain fantasies of this world, and of their always virent faith and love. The Saphire, say some, is like the pure sky, with some streams of little clouds transfused, and that the virtue 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 virtue of it is medicinal. The first is roost certain for the colour, for the Saphire is so described, Ex. 24.10. it is said to be as the body of heaven in his clearness. And this doth well agree to all the Apostles, who shone as the clear heavens by the light of their doctrine, and stirred up many to make themselves chaste for the kingdom of Heaven, that is, to abstain from marriage, that they might be the fit to go about preaching the Gospel, or to bear the adversities of those times. Or else by their preaching they wrought so, as that men became chaste in respect of spiritual uncleanness, in abandoning idolatry & sin. And if there be a medicinal virtue in it, they were all Physicians of the soul. The Calcedony is of a purple colour, reported to be bred of a divine shower in Egypt; Pareus. in Lotharingia there are of them that be red, it is a kind of Carbuncle, the virtue of it is to expel melancholy, and fearfulness. This doth serve fitly to represent the bloody passions of the Apostles, being void of all fear, and most courageous 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 Gospel, not in corners and secret places. The Smaragd is of a most delightful green colour, and groweth in Scythia, Pareus. they ascribe unto it virtue against poison, and against the falling sickness, being hanged about the neck, or worn in a ring, it helpeth chastity, recreateth the sight, cherisheth the memory, and increaseth wealth, which last; I think, is to him that hath store of them by their price: it is easy to apply this to the manifold good coming to the world by the Apostles. Blas. Viegas. Others say, that it is of the virtue to change any thing near it into its own colour, which if it be so, it may well be applied to the Apostles, who converted others to the fame faith to which they had been converted before. The Sardonix is like the nail of a man's hand, from whence also it hath the name, Pareus. for Onyx is such a nail. It groweth in India and Arabia, it is good against disdainfulness and all hurtful affections. Blas Viegas. To this others add, that it is like the nail of a man's hand with the flesh appearing thorough, which is by reason of that, red, and of itself white, and so it taketh the name from a Sardis, which is red, and Onyx, the nail of the hand, which is white: the whiteness may set forth their purity, the redness their martyrdom. The Sardin stone is red in colour, but somewhat dark, it expelleth fear, engendereth boldness, Pareus. freeth from witchcrafts, stencheth the blood at the nose, quickeneth the wit, and maketh the mind joyful. To this some add, Viegas. that it striketh fear into wild beasts, so the Apostles did into Devils. The Chrysolite is of a golden and sea-colour together, it is good against the difficulty of breathing, and driveth away fears by night: so the Apostles did help the obstructions of men, and made them to breathe freely by the Holy Ghost, which they conferred, and expelled the fear of the Devil. The Berill is of a light green colour, and groweth in India, it helpeth watering eyes, and the evil affects of the Liver and sigh: so the Apostles brought joy to those that were before in a sad and woeful case. The Topaz is of a golden colour, being transfused with a kind of green, or as some say, reddish, Pareus. Andrea's. sending out a milky liquor: it cureth the eyes, it stencheth blood in a wound, and as the virtue is more or less, according to the increase or decrease of the Moon, so it helpeth the lunatic. Viegas. Some say that it hath a golden and a sky colour, and that if it be polished, it becometh the more obscure: so the Apostles in their writings; if by humane art and eloquence they be set forth, their lustre is the less, 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 green, whence it hath the name, for Chrysos is gold, and Frason a Leek, because the green is like the green of a Leek, it strengtheneth the heart and healeth the weakness of the eyes; so the Apostles comforted the hearts of those that heard them, and did help the weak sighted. The Hyacinth hath the name from the red, blue, and yellow Lily, like unto which it is, for there be three sorts of these three colours, it causeth sleep 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 add that this stone changeth the colour with the Heavens, being clear sky coloured when they are clear, and gloomy when they are overspread with Clouds: so the Apostles were changed in name at the command of the Lord of Heaven, and exercised diverse virtues, as the Heavens were clear or cloudy by the tranquillity or persecution of the Church, sometime charity, sometime patience and constancy. The Amethyst is of a Violet colour, Pareus. not much unlike the Hyacinth, it hath the name from the virtue, for it keepeth a man sober being laid unto the Navel, as Aristotle writeth, by drawing away the vapours of the Wine, and so is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, Viegas. Napier. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be drunken. Some add, that it is most easy to be engraven, so the Apostles to bear the prints of violences offered unto them for the Gospel's sake. Some apply all these stones to such, as by the twelve 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 faithful, who are always green as the jasper and never withering in their faith. Another the heavenly minded like the Saphires. A third, the zealous professors of Egypt, like the fiery Chalcedony. A fourth, the sincere Christians of Scythia, like the green Smaragd. A fifth, a meek and chaste people from Arabia, like the Sardonix. A sixth, such as are soft hearted, like the Sardius. A seventh, the wise and constant, like the Chrysolite. An eighth, the Peacemakers, like to the Berill. A ninth, patiented men and restrainers of their affections, like to the Topaz. A tenth, such as glory in the golden treasure of Heaven, like to the Chrysoprasus. A leventh, such as being most rich in grace overcame all temptations. A twelfth, the temperate and the sober, like to the Amethyst. Some in a different strain from all others applying these to the Doctors of the Church, which shall be here after the conversion of the jews, think that the mystery of these precious stones lieth partly in the place where they grow, Brightman. Forbs consenteth in the general, but not in the particuars. and partly in their excellency according to their order. The six first grow Eastward, showing that men of greatest note shall be stirred up in these parts to set forth the Gospel; the other six grow partly East and partly South in India and Ethiopia, none of them in these Western or Northern parts, to show that from these places where yet there is most barbarism, the greatest light shall arise. And as the jasper is the most divine, (for it is used to set forth God for the innumerable varieties therein) so some man near unto God, like Moses, is hereby represented, who shall begin and be the first amongst the twelve in converting the people unto God: and as the four last have each of them some golden appearance, so they which shall be stirred up last of the twelve to join in this service, shall be durable and delightful as gold, such a kind of glorious ministry never failing for many generations, and the people never growing weary, or being mutable in their love and affection to their ministry. 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 unlike unto this, which is made of Aaron's breastplate, wherein four rows of precious stones were set, three stones in a row, in all twelve, unto which I think 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 serve to represent the twelve Tribes, these the twelve Apostles; the twelve Tribes being the foundation of the old Church under the Law, because it sprang from them; the twelve Apostles of the Church under the Gospel which sprang, as it were, from them, seeing by their ministry people were begotten unto Christ. In those I doubt not but the properties of the patriarchs were aimed at, they being fit to set them forth, and so in these the properties of the Apostles, if we could conceive how to apply them particularly: but herein I have already delivered what I conceive to be the most probable conjecture. These stones are all full of admirable virtue, so were the Apostles of grace: these all are of an admirable beauty and lustre, so are the Apostles in Heaven of admirable glory. That which followeth serveth yet further to set forth the glory of this Church, The twelve gates were twelve pearls; Vers. 21.22. there was no Temple, for the Lord God and the Lamb are the Temple of it: that is, such service as was wont to be done in the Temple at jerusalem, by celebrating Gods praises, and offering unto him, is performed here without a Temple: for there needeth no medium to come unto God for spiritual blessings to them that stand continually in God's presence; neither is there need of any medium of the Sun and Moon for light and external comfort to them to whom God is all in all. And in all this john speaketh much after the manner of the old Prophet, who saith touching the stones of the Church's foundation, Behold, Esa. 54.11, 12. I will lay thy foundations with Saphires, and I will make thy windows of Agates, and thy gates of Carbancles, and all thy borders of pleasant stones. And touching the light, The Sun shall be no more thy light by day, Esa 60.19. neither shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light, and thy God thy glory. Object. Which speeches, because they are used of the Church under the new Testament even while she is in this world, it is objected, that this here cannot be meant of any other estate but the most excellent estate of the Church, which shall be after the conversion of the jews. Answ. But I answer, that although it cannot be denied, but the graces of the Evangelicall Church are here pointed at, when they should not need the means of types and figures, as under the Law, to enlighten them, which is meant by the Sun and Moon: yet this is not all which the Prophecy setteth forth, but the full accomplishment of these things is in the life to come, which must needs be yielded also to be employed, 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 everlasting light, which cannot properly be applied, but to that estate which is everlasting. And the Nations of them that are saved do walk in the light of it, Vers. 24. and the Kings of the earth do bring their glory and honour unto it. Bullinger. Tho. Aquin. Some understand this light of the Lord and the Lamb, who were said before to be the light of this City: in this light they walk that enjoy it, as all the saved of the Gentiles shall do: and by the Kings of the earth they understand all Regent's temporal and spiritual, politic and Ecclesiastic, who bring their glory and honour hither, when having drawn many by their care and industry in their places to piety, they present them before the Lord in Heaven. For this is immediately after set forth to be 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 have embraced the faith by their means, 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 refer their power and authority to the honouring of the Church, so coming at the last to enjoy 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 walk in thy light, and the Kings in the splendour of thy rising. It is again objected here, that it cannot be meant of the Church triumphant in heaven, but of the flourishing Church of the jews that shall be upon earth, because the nations are distinguished here-from, so as they shall not be in heaven in the participation of that light, for all shall enjoy it immediately, not the nations by the means of the jews, as they are set forth here to do. Again, all earthly kingdoms being in the end destroyed, what glory shall the kings of the earth have to bring into heaven? They may indeed be rightly said to bring their glory to the Church, when as they come in with their subjects 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 faithful amongst them should enjoy this glorious light as well as the faithful of the jewish nation, who might easily be understood by the general type here represented, the new jerusalem: now lest any man should doubt whether the faithful amongst the Gentiles should not partake of this light also, he resolveth it, by saying, And the Gentiles that are saved shall walk in the light of it, for as much as they concur 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 unto this building, so many of them as have been wise, and have served 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 prevail 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 help to constitute the spiritual building in this world, so shall they be a part of this new jerusalem in the world to come, when all their worldly glory shall seem nothing to them to the glory which they shall then partake of, for which sense, that of the Prophet Esay before alleged, maketh notably, Esa. 60.3. The nations shall walk 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 precious stones, and glorious like unto the glory of God, so they which seem most glorious in this world, the Kings of the earth that be of the faithful (and not the common sort of people) shall joy to be made partakers of this glory, bringing in, as it were, and laying at the Lords feet all their temporal honour and glory as nought worth in comparison of this, as the faithful in the Primitive Church brought in their goods, and laid them at the Apostles feet, willingly depriving themselves thereof, that they might enjoy their blessed and heavenly society, in comparison of which, they counted all this world as nothing. All this then serveth only to express yet more fully the glory of the new jerusalem. The gates of it shall not be shut. Vers. 25. It is the manner of citizens to shut their gates in the night to prevent danger, because the world is full of evil disposed persons, by reason of whom they may justly fear to have them stand open then: but this state here described enjoyeth perpetual day, here is no night, neither is there any fear of enemies, for they that are in heaven dwell most securely in this respect, and therefore the gates are set forth to be continually open. Yet whatsoever is unclean is not permitted to enter, for the Angels stand at the gates to keep it out. O thrice and four times happy are they which shall partake of this estate! Dost thou love to be rich, to be glorious, to be safe from danger, to be for ever free from the assaults of enemies, and the vexation of such as be of corrupt and filthy conditions? then love the truth, and walk according to it, and abandon error, for such only as cleave to the truth, and are constant against all temptations, have 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 river of clear water running thorough the midst of it is very pleasant and comfortable to the inhabitants, and trees by the river's side always green, springing and fructifying, do yet add unto the pleasantness of the place: so the heavenly city is set forth: For he proceedeth, saying, He shown me a pure river of water of life, Vers. 1. as clear as Crystal, 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 river was there the tree of life, which bore twelve manner of fruits, and yielded fruit every month, and the leaves of the tree were for the healing of the nations. There is a place not much unlike to this in Ezechiel, where waters were showed unto the Prophet, Ezec. 47. ●. 3.5. increasing to a great river that issued out from the Temple, Vers. 7. & many trees growing on the banks, on the one side of the river and on the other, and it was told him, that every thing, Vers. 9 where these waters should come, should be healed and live, and that the trees should be all sorts of trees for meat, Vers. 12. whose leaves fade not, and they should bring forth fruit according to their months, their fruit being for meat, and their leaves for medicine. Compare the particulars together, and you shall find an excellent agreement betwixt these places, so that I doubt not but in this vision it is alluded unto 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 river here is the Spirit of God, who is most pure and holy, proceeding from the Father and the Son, who is also as a river of living waters in the Saints, refreshing and comforting them without end. The tree of life is Christ, for so much as he only is food to them that live for ever, and hereby it appeareth, that this is spoken of the glorified estate of the Church, because when a reward in heaven is promised to him that overcometh, it is under these terms, To him that overcometh I will give to eat of the tree of life. Chap. 2.7. And both in the river and this tree it is plainly alluded unto Paradise, out of which a river 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 river, because there is no want of it to the infinite multitude of Saints, but ever ready there to yield food unto them all. And to show the multiplicity of delights that are herein, twelve sorts of fruits, and fruit-bearing every of the twelve months in the year is ascribed unto it, which doth also imply a tree always flourishing, never fading; and the leaves are healthful to the nations, that is, not as if sickness were now incident unto them, and they needed healing, (for all sickness and pain is done away) but to declare their ever healthful condition, there being no less use of medicine to preserve health than to restore it. From hence forward all things are easy, and need no interpretation until v. 10. howsoever some expound john's falling down at the feet of the Angel 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 plain, that he was again to blame herein, having so soon forgotten himself after that admonition; whereby we may see what the weakness of the best and of the most holy is, if they be not continually propped up by God's grace, that we all may continually crave it out of an humble acknowledgement of our weakness much more, and not presume in any case upon our own strength. Vers. 10. But Vers. 10. it may be doubted, why john is bidden not to seal up this Prophecy, and what the Angel meaneth by bidding him that is unjust to be unjust still: for he saith, Vers. 11. Let him that is unjust be unjust still, etc. The common answer here is, that sealing being used to keep close writings, that they may not be looked into and read, the Lord would not have this Prophecy sealed, because he would have all his people to look into it and understand it, as setting forth things which were shortly to begin to take effect. Whereas Daniel is commanded to seal up his Prophecy, Dan 12.4. it was because it should be a long time before it should take effect, a certain argument that Antichrist being the chief subject of this Prophecy, came long ago, and is not still to be expected. Touching the other words, Let him that is unjust be unjust still, etc. they are not spoken as intimating a leaving of every one to the liberty of his own will, as Popish Writers do hence collect, but come aptly in here after the leaving of this Book unsealed mentioned. For if it should be thought this will do more hurt than good, the wicked enemies of the truth being rather provoked against the faithful professors of it by having these things applied against them, the Lord careth not for this (for he will soon come to give them their payment for all) so that the faithful may be comforted and the more settled in righteousness and holinesse● thus some. Bullinger. Pareus. And this indeed doth very fitly agree, seeing the Book left unsealed to the reading and considering of all sorts is by the wicked but contemned, they being no whit the more moved to a reformation. Andrea's. Tho. Aquin. Some will have these words to be spoken prophetically, as if the Lord expected none other event, but a neglect of this prophecy amongst the wicked who would not be reform at all hereby: for thus it is plainly spoken in a like case in the Book of Daniel, Many shall be purified, Dan. 12.10. Napier. Eccles. 11.9. but the wicked shall do wickedly. Some hold it to be ironical, as that in the Preacher, Rejoice (O young man) in thy youth, and walk in the ways of thy heart, etc. but know, that for all this God will bring thee to judgement. It is not amiss to follow any of these Expositions, but I prefer the second, understanding the words as prophetical, and withal I think that they have reference to the former words about leaving the Book unsealed: sealed: for the speech concerneth alike the godly and the wicked, and therefore cannot be ironical. Whereas the righteous are bidden to be righteous still, Popish Expositors turning it, Let the justified be yet more justified, think that they have a ground here for the increase of justification, after that a man is by faith justified he may by his good works make himself more just: but for so much as the righteous here is opposed to the unjust spoken of before, and the holy to the filthy, such righteousness must needs be understood as is contrary to unrighteousness, viz. righteousness in fact, and not the righteousness which is by faith, wherein a man may and aught to grow daily: but neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus rightly expounded, for it is [still] noting perseverance herein, and not an increase of it, for thus this word is used, Verse 3. There shall be no curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Chapter 10. the Angel sweareth, That time shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chap. 3.12. After this the Lord jesus being described, and they which shall be shut out of this City again mentioned, and the contents of this book confirmed, there is an invitation to drink of the water of life made to all that will. Vers. 17. Vers. 1●, 17. I am the root and the offspring of David, and the bright morning star. 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 himself the root of David in respect of his Divinity, and his offspring in respect of his humanity; and the bright morning Star for the light of comfort which we have by him, before the Sun of glory ariseth that shall be revealed. The Bride is the Church, the Spirit speaketh in the Church making her to long after his coming for her full redemption: he that heareth, who is invited to say likewise, is every one that heareth this Prophecy, and what a joyful estate the faithful shall be in in Heaven. For he cannot but wish and desire for this day. Let him that is a thirst, come; as he longeth after the coming of the Lord to the perfecting of his happiness, 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 own will he can do thus, but that his will must be sanctified, and of unwilling he must become willing, God working in him a new will and new desires before that he can come unto Christ, this Fountain of living water. That which followeth is added, as a necessary muniment unto this and to all the books of holy Scripture against forgers of the Word of God, which the Spirit did foresee would be in after times. Vers. 18. For I testify to every man that heareth the words of this Prophecy, if and man shall add to these things, God shall add to him the plagues that are written in this Book, etc. Vers. 16. These are the words of our Saviour Christ, who had before spoken of his Angel whom he sent to testify these things, and therefore in the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I witness together. Touching the rational particle [for] some omit it as redundant, but it is of great force to argue a necessity of attending to and reverently regarding what is here set forth. For that must needs be of great consequence which is guarded with such a caution. If testimonies be alleged only to prove the truth of a thing, it doth not so much move to consider of it, but it being averred to be such, as that it is danger of death to deprave it any way, all men will begin to attend unto it as handling matter of life and death. And what is spoken of this Book, by the like reason is well applied by our Divines to all Books of holy Scripture: for why is it so dangerous to take away or to add unto this Book, but because it is of God? And is it not as dangerous then to intermeddle in this kind with any other of the Books of God, such as all the Books 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 Books of Moses is added in the last of his Books. Bellarmine excepteth against this inference, Deut. 4. holding that the threatening pertaineth only to the detractors from or adders to this Book, and necessarily, for otherwise, with what colour could they obtrude to the people of God unwritten traditions as being of equal authority with the Word of God? How dared they take away the Cup in the holy Communion, and the second Commandment 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 maintain that all things necessary to salvation are not set forth in the holy Scriptures, when as they are so complete as that there may be no addition made unto them? But this exception will do them no good, when God shall justify his care to be a like tender over all other Books of Scripture as over this divine Book. And that these words may be certainly known to be the words of Christ, Vers. 20. Saint john saith for conclusion, He which testifieth these things saith, Surely I come quickly. Amen. Even so come Lord jesus. For whose coming that we may be the more fit, let us acquaint ourselves with the things herein contained, sith they are left unsealed to us to this end and purpose, and being acquainted with these mysteries, which being explained (as through God's assistance thou hast them here presented unto thee) do so evidently show the Pope to be Antichrist, and his estate together with all that follow him to be damnable, halt not betwixt two opinions, but be a resolute reformed Catholic, nothing doubting, but certainly expecting their final overthrow and confusion, and thine own deliverance and everlasting salvation: which let us all prey 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 do, read to. p. 31. wand'ring, r. wavering. p. 44. or, r. 2. p. 60. joh. 24. r. 2. p. 78. his, r. has, in mark. p. 92. aninun, r. animum, in mark. p. 104. run, r. cun. p. 140. was, r. as. p. 163. Secutoro, r. Secuturo, in mark. p. 177. onus, r. unus, in mark. p. 183. word, r. world. p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. X. p. 485. Pope r. pomp. p. 493. vilitate, r. venerate. p. 5 14. which time, r. after which time.