enuy Oecumenius and Gagneus both affirme Gagneus that there are some Greeke Copies wherein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if it bee so I could easily assent to the pretended fault of the Scribe otherwise to reade it ye kill may well stand as Thomas Aquinas hath expounded it ye kill by hating 4 Touching this that they are said not to haue when the worst worldlings get riches it is also well resolued already by Pareus 5 Touching asking whereunto he seemeth to counsell them he speaketh not so as intimating that being thus ill disposed they should preuaile if they did aske but to teach the right way of obtaining Gods blessings which they needed viz. if they would seeke them not by euill lusting after them in a worldly manner but by right prayer vnto God 6 Touching the asking and not hauing this is not contradictory to that Mat. 7. Aske and you shall haue Faber in â—ac 4. Spiritus sâ—â—â—â—enus Orat rupâ—d Deum 〈◊〉 â—â—â—es autem carnis malus but rather an exposition thereof if ye aske rightly that is with a spirituall and heauenly minde To which purpose one speaketh notably The Spirit of Faith is a good Oratour before God but the sense of the flesh an ill one He that hath this Spirit is mortified together with Christ and so doth not fight striue enuy but what he needeth he asketh in the Spirit of Faith and receiueth as much as is sufficient for his spirituall life Now the minde that is spirituall doth not aske worldly things for the loue which it hath to abound herein to liue the more deliciously to the pampering of the body but for necessary vses that a man may liue to glorifie God and to doe good herewith They which doe otherwise shall not speed though they aske and beg most importunately To spend vpon their pleasures then is not onely for necessity or that they may haue wherewithall to doe deeds of charity but that they may haue superfluity and so maintaine themselues according to the pompous manner of this world which who so hath being a worldling and without grace rusheth into fleshly pleasures properly so called as the Sodomites whose state is described to be such Ezech. 16.49 as that they had fulnesse of bread And thus I assent vnto Piscator that these kinde of pleasures are principally meant here though I see all others goe another way expounding the words following of adulterers and adulteresses by the spirituall adultery Note that the originall of all troubles and stirres in the world are the worldly and euill affections of men Note which are ingendered through an ouer-great pleasure taken in worldly things that we may not suffer our minds to be taken vp with such delight herein but acknowledging their vanity bee mortified in this regard so shall we be free from the hellish affections of enuy and hatred with which whosoeuer is tainted can haue no comfort to God-ward seeing he is a carnall man and so in the way of perdition Note againe Note what great deceit there is in worldly pleasures though they fawne vpon vs and there appeareth nothing but delight yet they worke our owne members against our soules for hereby they fight against them and therefore let no man that loueth his soule bee bewitched with them or let them haue place in him no more than he will receiue a deadly enemy into his house or bed-chamber Note lastly Note that the onely sure way to obtaine what wee need for this life is to pray for it and that with a sincere heauenly end and not a carnall they that by tugging and striuing by wrangling and coueting seeke it haue it not either being frustrated of their desire by a iust iudgement or being without the vse of it because they are mancipated to the world and so haue no comfort thereof but onely toile care and sorrow according to that saying Inopem me copia fecit CHAP. 4. VER 4. Ye adulterers and adulteresses know yee not that the amity of the world is the enmity of God c. Vers 5. or thinke ye that the Scripture saith in vaine the spirit that dwelleth in vs lusteth vnto enuy c. Mayer All Expositors almost agree in the sense of these words except it be about the place of Scripture alleaged Ye adulterers this they expound by spirituall adultery as I haue already touched though I see no reason but that hee may meane this vice properly according to Piscator because hee speaketh so much of pleasure as well as of bitter enuying and strife for they altogether warre against the soule though I grant indeed that his maine scope here is to impugne a maleuolous and spleenaticke disposition yet there is nothing to hinder but that they which were so sensuall might be libidinous and therefore it was not impertinent but tended to the aggrauating of their sinne 2 Pet. 2.14 the more to call them adulterers and adulteresses as Saint Peter taxeth corrupt professors to haue eyes full of adultery and as we may gather from thence and Saint Iudes Epistle it was an vsuall blemish of such kinde of persons But he proceedeth no further here but onely nameth them by this vice and then goeth forward in his argument against being so worldly minded the amity of the world is the enmity of God Oecumenius yeeldeth a good reason of this Oecumen because that he which is so intent to the world must needs neglect God and godlinesse and to neglect or remisly to carry a mans selfe towards any is to hate him for this is a fruit of hatred Th. Aquinas Pareus so that the loue of the world here is to loue it in excesse or to loue the corruption that beareth sway here which is vnderstood also by the world 1 Ioh. 2.15 for this is an enemy to God and maketh him Gods enemy that is infected with it Touching the place alleaged Verse 5. because there is no such sentence to be found diuers haue coniectured diuersly some that it is alluded to Numb 11.29 where Moses saith to Ioshua Iuninus paral Enuiest thou for my sake some vnto Gen. 6.5 All the imaginations of mans heart are onely euill continually as Pareus reporteth and some that these words are to bee referred to those that went before Th. Aquinas Gorrâ—n the amity of the world is the enmity of God for by the words following he proueth this the spirit that dwelleth in vs lusteth vnto enuy For this is as much in effect as if he had said is an enemy to Gods Spirit for as much as the Spirit of God is against enuying but our owne spirit which is worldly is carryed to enuy And then the Scripture alleaged is brought to this purpose as if he had said Thinke yee that the holy Scripture doth in vaine disswade from the loue of the world for in this kinde it speaketh Deut. 7.3 Thou shalt make no leagues with them
day waxing light and the day-starre arising vnderstanding by the one the open knowledge of Christs diuinity by the other the open knowledge of his humanity or by the one the knowledge which the Saints haue before the iudgement be past by the other that is the day waxing light their knowledge afterwards This howsoeuer it hath great and learned Authors yet seeing this speech is directed to them that did not yet so esteeme of the Apostles and rest in their testimony touching Christ doth not agree so well because they should grow to be more fully informed by the light of the Gospell in time and therefore I preferre rather the former exposition For so much as they did not yet giue such certaine credit to the Apostles the Gospell hauing not yet so fully inlightened them he saith that they did well to attend to the Prophets till the day of Euangelicall knowledge should come and the day-starre Christ should arise in their hearts by his holy spirit inlightning them so as that they should perfectly know these things Touching the next words Knowing this first Vers 20. that no prophesie of Scripture is of any priuate interpretation c. The meaning is now that ye haue the Prophets and attend vnto them before yee receiue any interpretation that shall by false Prophets be offered vnto you as their priuate phantasies leade them ye must know that no such prophesie is to be receiued with such interpretation but as it hath pleased Gods spirit from whom prophesies come to explaine and make manifest the obscurities thereof because as the prophesie is not of man but of the spirit of God so that is not to be receiued as the meaning thereof which man deuiseth but which the same spirit mouing the Apostles and apostolicall men to expound it declareth to be the meaning The true interpretation Luther as Luther hath it is that which is approued by other places of holy Scripture and that which cannot hence be proued is a priuate interpretation how ancient how great a name soeuer he hath that is the author of it The Papists oppose a priuate interpretation to the common exposition giuen by the Church wherein the Pope is the chiefe and so would haue none exposition receiued but what the Church of Rome swayed by the Pope is pleased to giue But in contending thus for a publike exposition they make way for the priuate phantasies of ignorant and sensuall beasts such as many Popes haue beene A priuate exposition is opposed to that of men holy and learned in the Scriptures and so able to make good thereby the exposition brought by them If any wicked or prophane man shall bring an interpretation or though he be well affected if he be ignorant and wanteth iudgement it is to be reiected as a priuate interpretation that which is brought by the godly and learned who are called to the expounding of the Scriptures being made euident by other places of Scripture is to be receiued If it be obiected thus there can be no certainty seeing one bringeth one exposition and another another I answer that in fundamentall points the godly and learned that proue their expositions by the Scriptures cannot differ and if they should a Councell met together to reconcile the difference chusing one for president by a ioynt consent the assistance of the spirit being first craued could not differ and in the meane season what exposition we are by the spirit directed vnto hauing by prayer recommended our selues vnto God is to be embraced so that we haue euidence of Scripture therefore In points of lesse moment the differences shall not need to trouble vs wee may follow that which is most probable to vs seeing as Augustine speaketh herein Quisque suo sensu abundat Note Note what a time of light we liue in now vnder the Gospel so many as haue heartily embraced it Before there was no more but as it were the light of a Candle in a darke place a small light was giuen in the mysteries of saluation by the Law and the Prophets able to inlighten but one Nation as Theodoret speaketh But now it is the cleare day-light extending into all parts And therefore it behoueth vs to walke in the light lest it turne to our greater condemnation Iohn 3.19 Note againe Note that whatsoeuer any man bringeth out of the Scriptures is not truth and to be embraced but what is to be approued by the Scriptures and therefore the new Creed and all the superstitious and idolatrous worship of the Church of Rome is vtterly to be reiected as comming from false Prophets and not from any moued by the spirit of God seeing it is altogether without ground in the holy Scriptures especially the chiefe point of the Popes head-ship and infallibility whereupon all the rest hangeth CHAP. II. HAuing in the end of the former Chapter giuen them a caueat against the priuate interpretations of prophesies he doth here prosecute that argument foretelling how they should be assaulted with false Teachers who would obtrude vnto them their owne phantasies in stead of Gods truth In speaking of whom hee sometimes sheweth their qualities and conditions and sometime their most fearefull and horrible destruction Their first propertie is to denie the Lord and to blaspheme the truth verse 1 2. The second couetousnesse verse 3. The third and fourth fleshlinesse and contempt of gouernment with those effects which it produceth verse 10. which vices hee repeateth againe verse 14. hauing first aggrauated that of the contempt of gouernment and euill speaking from the contrary example of Angels verse 11. And then setting them forth by diuers comparisons taken from Balaam and from wells and clouds without water hee sheweth how vaine they are in their owne hopes and promises vnto others vers 15 16 c. Their destruction is set forth to be such as shall come suddenly vpon them verse 1 3. which is illustrated by examples of the Angels that fell the old world Sodom vers 4 5 6. secondly in regard of their like deceiuing condition by the example of Balaam vers 15. and then particularly shewing by what iudgement they shall perish vers 17. namely in vtter darknesse for euer vers 17. he aggrauateth their iudgement the more in regard of their apostasie from the similitude of a dog or swine vers 20 21 22. 2 PETER Chapter 2. Verse 1. Which shall bring in heresies that destroy denying the Lord that bought them c. THese words were easie enough to be vnderstood Mayer but that the word heresies needeth some explication and how false Teachers who hee saith shall be damned are called such as the Lord hath bought And lastly Vers 4. that passage of the Angels that sinned being kept in chaines of darknesse vnto iudgement Touching Heresies it is a word comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to choose and hath beene commonly taken for any sect of Philosophers which followed that kinde of discipline which
to all these acceptions I thinke is the right vnderstanding of the place Touching vers 15. The long suffering of the Lord is called saluation because it is a meanes of saluation when by being yet spared from iudgement the sinnes is moued in this time to repentance and so the more are saued who otherwise if the world had beene sooner destroyed must needs haue perished As our deare brother Paul hath written to you Here are three questions moued First whether Peter doth alleage Paul to confirme his doctrine or wherefore Secondly what Epistle of Paul is meant Thirdly in what part of his Epistle to them Paul speaketh to the same effect with Peter here To the first Occumenius answereth Oecumen that Peter being the chiefe of the Apostles doth alleage Paul here in humility not that he needed the approbation of his consent And indeed both great humility and loue appeareth in this one passage Paul hauing charged Peter so much in some part of his writing with doing amisse and being worthy to be blamed Gal. 2 11. yet Peter not stomaking this giueth him his due that hee was a man of great wisdome And indeed as some rightly note Tho. Aquin. that Peter alleageth Paul to confirme that which he had written because being called extraordinarily there might be some question of his Apostleship and againe the truth being confirmed by more witnesses hath the more force in the hearers Luther Some doubt hath beene made as Luther noteth in regard of this citing of Paul whether this Epistle be Peters or no but as hee well concludeth there is no reason to doubt of it being so long agoe without contradiction receiued into the Canon there being also so good reason of alleaging Paul To the second some hold that no particular Epistle is meant vnto the Iewes Occumen Beda Th. Glos Ordin but his Epistles in generall in any of which what is written of the last Iudgement and the state to come is written to all Christian people But because his other Epistles are spoken of in the next verse it seemeth plaine to me that the Epistle to the Hebrewes in particular is meant for Peter in writing here to all the faithfull includeth also the Hebrewes that beleeued intending their consolation and instruction as being chiefly of his cure for the ministry of the Circumcision was committed to him and therefore he speaketh here vnto them as the chiefe Beza pointing at the Epistle by Paul written to them as Beza hath also noted And so to the third whereas Oecumenius and some others will haue that place Rom. 2.4 meant here I thinke rather with Beza that Heb. 10.24 c. is the place here intended As also in all his Epistles Vers 16. speaking of these things in which things some are hard to be vnderstood c. Here also are diuers questions First of what things Paul speaketh in all his Epistles To this it is easily answered that hee speaketh of the iudgement to come and of Gods long suffering and the vse to be made hereof to be wonne to repentance and a study of holinesse for the places are easie to bee found wherein hee speaketh of all these things Secondly to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein hath reference whether to the Epistles or to these things Robertus Stephanus saith that there are three copies wherein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if it be so the Epistles are plainly meant Beza approueth of this because if the argument in hand be meant Peter hath spoken more mystically hereof then Paul euer did But the copies generally receiued haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore without altering the word I thinke that both Epistles and the contents of them are meant as also Beza first expoundeth it Thirdly wherefore did Paul write in such manner that he is hard to be vnderstood Th. Anglic. and not rather plainly Some thinke that this was done because he would not haue the Heretikes to vnderstand his writings but for such as were rightly affected he sent some Disciple or other to expound all things vnto them as appeareth in some of his Epistles where mention is made of them by whom they were sent Irenaeus li. 3. c. 7. Hieron Epist 50. Nissen Tractat. in 1 Cor. 15. Chrysost Hom. 9. in 1 Cor. Some say that the profundity of the matters by him handled is the cause why they are so hard to be vnderstood and because through celerity of speech he vseth many Hyperbatons Some because hee could not expound in the Greeke tongue which hee did not so well vnderstand such profound matters and therefore he vseth certaine peculiar idotismes and phrases of speech But that one reason yeelded by our Sauiour Christ of his speaking darkly and by Parables seemeth to me to be a reason sufficient of all the obscure passages both in Saint Pauls writings Mat. 13.12 and in the rest of the holy Scriptures viz. that the wicked in hearing might not vnderstand this obscurity being as a spirituall iudgement against them to their damnation as is also intimated in this place and that euen hereby we might be moued to craue the assistance of Gods holy Spirit and the more willingly resigne our selues to be guided thereby in a spirituall and holy life which is the way to vnderstand these mysteries Other reasons may be yeelded but this is the principall and therefore I rest herein Fourthly seeing the Scriptures are hard to be vnderstood is it damnation to mis-vnderstand some hard passages of them I answer to mis-interpret any hard passage so as to make it a ground of such errors as ouerthrow the Christian Faith in any part is damnable but not simply to mis-vnderstand any hard place whatsoeuer As for example when Saint Paeul teacheth iustification by Faith without the workes of the Law to vnderstand this as if no regard were to bee had vnto good workes when he teacheth election to be of Gods meere grace and mercy to vnderstand it so as to cast away all care of being such as may haue the comfort of election and when Christ affirmeth vnto Peter Vpon this rocke will I build my Church c. to vnderstand it as a ground of the Popes infallibity of iudgements so as that whether he be good or bad learned or vnlearned his dictates shall be accounted as God Oracles these I say and the like mis-vnderstandings for their dangerous consequences are wrestings of the Scriptures vnto damnation in stead of milke sucked bloud being thus pressed herefrom which nourisheth not but destroyeth the soule Whether were it not better to debarre the ignorant multitude from reading of the Scriptures seeing there is such danger in the mis-vnderstanding of many passages therein So indeed hath the Church of Rome thought but because in other places all are inuited to reade and to meditate euen in the darkest places of the Scriptures Keuel 1.3 no such inferēce ought to be made but
is sayd not to sinne enough hath beene spoken of this alreadie 1 Ioh. 3.6 7. c. Some thinke that the sinne vnto death before spoken of only is meant Beda Hugâ— Glâ—sserdin from which they are free But according to Oecumenius and others I hold that other sinnes are meant also whereby they sinne not in heart and minde which is set against all sinne He that is borne of God keepeth himselfe In the vulgar Latine it is The generation of God keepeth him which howsoeuer it doth better point at the fountaine of the diuine vertue by which we are preserued yet an alteration in the reading is not to be admitted And being read as in the Greeke nothing is hereby ascribed to the libertie of a mans owne will before grace commeth but onely it is taught that a man regenerated by the Spirit that is in him persisteth in a continuall care of auoyding sinne for in naming him one borne of God hee doth plainly referre vs to his new birth as the originall of this godly care and not to any thing naturally in him which is to be considered against those that from hence maintaine free will The euill one toucheth him not that is the Deuill as the word here vsed is commonly taken He is said not to touch him because though hee may tempt him yet seeking thus to hurt him he profiteth him neither can he tempt him without Gods permission for his good at the last The whole world lieth in euill Vers 19. that is as Oecumenius hath already expounded it the vnregenerate company such as the most are are not onely tempted and at some times preuailed against by Satan but are wholly mancipated vnto wickednesse and to doe his will Vers 20. Christ is sayd to be eternall life that is the Author of eternall life to those that beleeue in his name Babes keepe your selues from Idolt Vers 21. Daâ—â—mas One moueth a question why S. Iohn writing to those that were so well grounded in the truth addeth this admonition and answereth that this was added for their sakes that were not so grounded but were newly turned from Heathen idolatrie lest they should relapse againe and moreouer that false doctrines Beda Hugo because they are fictions are a kinde of Idols and so some others But the most receiued and best interpretation is to vnderstand Idols literally as Oecumenius doth and Lyranus Glossa ordinaria Caietan c. And so this admonition is most aptly added after Christ set forth vers 21. to bee the true God therefore the Christian religion is to be adhered to neither ought wee by any meanes to be drawne backe to idolatrie againe as most opposite vnto it So that considering what hath fallen out amongst Christians since the writing of this Epistle it may iustly be counted a propheticall admonition needfull for these times to take heed of Poperie as being through the grosse idolatrie thereof nothing else but â—enued Gentilisme But they dally with the word and say that it is an Idoll that we are to take heed of not an Image that is a representation of some god that neuer was not of any diuine thing that is But the vulgar Latine reading it simulachrum ouerthroweth this distinction and taketh away the benefit of it Epiphan epist ad Ichan Hierâ—s Episc And so Epiphanius long agoe conceiued For saith he Entring into a Church at Anablatha to pray I found there a cloth hanging vpon the doore painted as it were with the image of Christ or of some Saint which when I had seene in the Church of Christ against the authoritie of the Scriptures I cut it in peeces and aduised the keepers of that place rather to winde vp some dead bodie in it This Epistle was translated by Ierome out of Greeke into Latine shewing what his iudgement also was herein Note here that according to these Ancients the image of Christ set vp in a Church is against the holy Scriptures and not images of heathen gods only Note that Christian loue bindeth vs Note as to pray for the remission of our owne sinnes so for the remission of the sinnes of others also that by infirmitie are at any time ouertaken with sinne And prayers in this kinde made by the faithfull shall be heard that we may be excited the more to desire the prayers of one another and the more ready in loue to put in practice this dutie Note againe Note that some kinde of sinning is most dangerous viz. to sinne wilfully and willingly contemning all admonitions As the case of Saul was wofull when God forbade Samuel to pray for him so is the case of such the benefit of the prayers of the faithfull is hereby taken away Heb. 10.26 If we sinne willingly after that we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinne THE SECOND CATHOLIKE Epistle of St. IOHN TOuching the Authour of this Epistle I haue spoken already in my Preface to the first prouing it by manifold testimonies to be the Epistle of Iohn the Apostle and so Canonicall Scripture I haue also there shewed the reason why hee writeth himselfe Elder and not Apostle or Seruant of Iesus Christ as others haue done Oecumenius thinketh Oecumen that he had respect herein to their first receiuing of the Gospell in those parts by the Ministerie of Paul after whom he came to preach vnto them and therefore not being the first there he would not write himselfe Apostle nor Seruant because of the singular loue of the Lord towards him exempting him from the feare of seruitude How these two Epistles being directed to particular persons may beare the name of Catholike I haue also shewed in my Preface to the Epistle of Saint Iames. The argument of this Epistle is an exhortation to loue and an admonition against heretickes To the exhortation hee maketh way by congratulating the faith and obedience of her and of her children vers 1 2.3 4. Then he exhorteth to loue commending the precept hereabout from the antiquitie of it vers 5. and shewing that the true loue of God consisteth in obedience vers 6. Then he inueigheth against deceiuers giuing warning against all familiaritie with them vers 7 c. to the 11. And lastly hee concludeth with the intimation of a purpose to see them shortly and with salutations vers 12 13. 2 IOHN Verse 1. The Elder to the elect Ladie and to her children THere is much difference amongst Expositors about these words Mayer the elect Ladie who should bee meant hereby Clemens Alex. Athanas in Synopsi Th. Aquinas Some will haue Electa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee a proper name or that her name was Electa and being a person of high qualitie she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ladie as amongst the Turkes he which is next vnto the Emperour is called as by a particular name Despotes or Lord And amongst the French the next to the King
opinion that the faithfull should liue here with Christ in all manner of pleasure a thousand yeeres But the Greekes were neuer of that opinion neither can it possibly stand seeing nothing is more plainly in this Booke set forth than the eternity of Christ which was by Cerinthus impugned holding that Christ was not before the Virgin Mary Euseb l. 3. c. 39. The same Eusebius also writeth of another Iohn a Diuine whose Monument was seene at Ephesus together with the Monument of Iohn the Apostle whom to haue beene the Author of the two last Epistles of Iohn and of the Reuelation Dionysius Alexandrinus consenteth But this title The Diuine could not so rightly be giuen to any as to Iohn the Apostle and Euangelist seeing he excelled all others in writing of the Diuinity of Christ And therefore Arias Montanus to put it out of all doubt that the Apostle Iohn and not any other was the Author of this Booke hath prefixed this title The Reuelation of the holy Apostle and Euangelist Iohn the Diuine For though this bee not in the title yet so much in effect is in the Text chap. 1. vers 2. Iohn which witnessed the Word of God and the testimony of Iesus Christ and the things which he saw For this is plainly a Periphrasis of Iohn the Apostle seeing he gaue testimony to Christ by this name Ioh. 1. The Word In the beginning was the Word c. and here speaking of his comming to iudgement he setteth him forth by the same name Reuel 19.13 1 Ioh. 1. His name is the Word of God And he beginneth this Epistle with What wee haue seene with our eyes and haue beheld c. And in concluding the Gospell he is spoken of as a witnesse and his writing as a testimony This is the Disciple witnessing these things Ioh. 21.24 and wee know that his testimony is true Againe the circumstance of the place speaketh plainly that Iohn the Apostle and not any other was the Author of this Booke for this Iohn was banished for the Gospels sake into Pathmes by Domitian the Emperour Euseb 3. c. 18. Wherefore by the consent of all the best Writers the Author of this booke was Iohn the Euangelist and Apostle so saith Iustin Martyr dial cum Tryphone Iren. lib. 4. c. 37. Clemen Alex. Pedagog lib. 2. cap. 12. Orig. Hom. 7. in Ios Athanas in Synopsi Epiphan Haeres 51. Chrys Hom. 5. in Psal 91. Tertul. lib. 4. Contra Marcion Cyprian exhort Martyrij cap. 8. Ambros Psal 50. August 39. in Iohan. Hieron Catal. Scriptorum illustrium c. Grasserus comparing this booke with Daniel saith that they are alike in their Authors for as Daniel so Iohn was a man greatly beloued of the Lord If it bee demanded when he wrote this Booke Invita Ioan. Ierome answereth that hee wrote it when Domitian moued the second persecution after Nero the fourteenth yeere of his reigne And with him agreeth Ireneus a most ancient Writer Iren. l. 3. cap. 25. saying Iohn wrote the Reuelation almost in our time towards the end of Domitians Empire For Iohn liued longer than any other Apostle euen to the third yeere of Traian which was 102. from the birth of Christ according to Ierome which was six yeeres after hee wrote this Booke which was written Anno 96. And for this cause it is placed after all other bookes of holy Scripture because it was written after them all in time Reuel 22. and is as it were the seale of them all being fenced with a charge of adding no more as the first Bookes written by Moses were Deut. 4. Secondly touching the authority of this Booke Grasserus sheweth that it was sometime refused for canonicall amongst Christians as Daniel was amongst the Iewes because of the obscurity through which it was thought little beneficiall to the Church to be read But as Daniel was after the captiuity receiued into the Canon and afterwards had Christs owne testimony Rab. Samuel prooemio in Comment Dan. Mat. 24.15 though the Rabins doe still dispute whether it ought to be reckoned amongst the immediate workes of the holy Ghost so this reuelation was very anciently receiued into the Canon witnesse the Councell of Ancyra in the appendix which was before the Councell of Nice and the third Carthag Councell Can. 47. And good reason seeing it was written by an inspired Apostle and is testified by the Author to be the Reuelation of Iesus Christ Neither is there any doubt made of the authority of it at this day no not amongst the Lutherans themselues though Luther sometime in translating the new Testament left it out for the obscurity Touching the scope of this booke the ancient Fathers haue giuen vs little or no light into it For howsoeuer some of them haue written vpon it as Iustin Martyr Ireneus Lugdunensis Ieron in vita Iohan. Eus l. 5. c. 25. and Melito Sardensis as testifieth Ierome and Eusebius yet we want their bookes but onely that Ireneus hath something touching it lib. 5. cap. 21 23 25. and Augustine lib. 20. de Ciuit. Dei cap. 7. vsque ad 18. yet so many of later times haue written hereupon as that one a popish Writer numbreth 100. Alcasar But they of that side haue rather written to bleare mens eyes from seeing the truth than to inlighen them herein They generally referre the things here foretold to the end of the world when Antichrist shall come and tyrannize but three yeeres and a halfe whereas the Author of this booke testifieth that these things must shortly come to passe Vers 1. The obscurity of the things here deliuered hath deterred men anciently from writing vpon it For so Saint Augustine confesseth saying In the Reuelation there are many obscure things that may exercise the minde of the Reader Lib. 20. De ciuit Dâ—i c. 17. Obscura multa leguntur vt mentem legentis exâ—râ—â—al pauca in co sunt ex quorum manifestatione indagentur caetera cum labore maximè quia sic eadem multis modis repetit vt alia atque alia dicere vidcatur cum aliter atque aliter haec ipsa dicere inuâ—stigatur Epist ad Paulin. and there are few things in it by the manifestation whereof other things may be found out with labour chiefly because he doth so repeat the same things many waies so as that he may seeme to speake diuers things when as indeed he is found out to speake the same things diuers waies And with him Ierome consenteth saying The Reuelation of Iohn hath as many Sacraments as words in euery word many vnderstandings lie hid For this cause euen they which haue written vpon it haue generally acknowledged that they were a long time afraid to aduenture vpon so difficult a worke but sith experience in these latter daies doth helpe much to enlighten these darknesses they haue professed that they haue with great assurance set forth their expositions reaping rather
was crucified Here the Papals triumph as if by no meanes the Pope could be counted an instrument from the bottomlesse pit killing the Lords Witnesses and exposing their bodies without buriall seeing it is plaine they thinke from hence that these things shall be done at Ierusalem and not at Rome for Ierusalem is the great City where Christ was crucified and which the Prophets were wont to vpbraid by the name of Sodome and Egpyt for their vncleannesse and idolatries there But who so shall attentiuely consider the whole passage here shall easily finde that by Ierusalem must be vnderstood necessarily a farre larger place than that City seeing that vpon the entrance of this prophesie that which shall be trodden vnder foot by the Gentiles is called the holy City which no man can deny to be the Christian Church in all parts of the world whereof that holy City was a type and therefore according to the vsuall phrase of holy Scripture it is set forth by that name This then being taken for granted the same prophesie still continuing about that which should befall the seruants of God in this City being a long time at the will of their enemies it cannot with any probability be denied but that this spirituall Egypt and Sodome where the Lord was crucified is the same holy City of the vniuersall Church destined yet to the treading vnder foot of the Gentiles this being one most tyrannous act executed by them to expose the murthered bodies of Gods faithfull seruants vnburied euen here But this Church becommeth first another Sodom for vncleannesse an Egypt for idolatries and yet is old Ierusalem for crucifying and putting to death the Lord Iesus in his members This great City then is the vniuersall Church before called the holy City trodden vnder foot by wicked enemies not in respect of all the parts for the Temple and the Altar are exempted but in respect of those parts which are oppressed by the enemies of the truth both Turke Pope and chiefly the Pope whose iurisdiction is most infamous for vncleannesse and therfore called Sodom and for idolatry being therefore called Egypt and for murthers being therefore here set forth by a Periphrasis Where the Lord was crucified Ierusalem I grant is properly the City where our Lord was crucified but seeing all that hath beene said hitherto of the place is allegoricall this cannot be in any reason taken properly but allegorically also the City where our Lord was crucified that is Ierusalem imbrued in the most innocent bloud for the Roman Church so full of innocent bloud Ierusalem another Sodom and Egypt for the Roman Church a very Sodom and Egypt for the vncleannesses and idolatries as much reigâ—ing here as euer they did in those two cursed places Our Diuines doe all generally in effect say the same for they agree vpon the popish Church here meant But that some apply it vnto Rome Brightman as from whence the authority to crucifie Christ was deriued and so the great City where the Lord was crucified setteth forth the Roman Empire for which cause it is not only called Sodom a City but Egypt a Country and whole dominion which is now vnder the Pope as it was then vnder heathen Emperours Pareus Bullinger Some repeating the word spiritually say that it is meant where the Lord was crucified spiritually in his members neither can it be meant properly of Ierusalem because all nations and tongues shall see these dead bodies which could not be in one City againe this is doubtlesse the same City ruling ouer the Nations afterwards more amply described which the learned amongst the Papists themselues cannot deny to be Rome Touching their rising againe whereupon a great feare fell vpon those that saw them vers 11. and their being called vp into Heauen and ascending in a Cloud their enemies beholding it vers 12. Some vnderstand hereby other men of the same zealous spirit that they were of which were slaine Bullinger whom God stirreth vp to abate the ioy and to strike new terrour into the Antichristian Sect who are finally receiued vp into Heauen at the last day in the sight of their enemies the Kingdome of Antichrist being first much ruined by their meanes great warres being stirred vp called an Earth-quake by which many thousands are shine here called 7000. and the state in a great part commeth to ruine here said to bee the tenth part of the great City whereupon men suruiuing who were formerly deluded returne vnto God giuing all glory to him alone not making others partners with him any more as in their ignorance they had before done With this consenteth Pareus Paâ—â— but that he will haue their ascending to bee the honour and esteeme which the Teachers of the truth come into when their true doctrine is againe reuiued and preuaileth by meanes of such as God stirred vp in the roome of those that were formerly slaine by the enemies of the truth for thus Iohn Husse and Ierome of Prague being killed and their tenents condemned for hereticall liued againe in Luther and Melancthon and Caluin c. and were highly honoured and esteemed of together with their doctrine as also these and other their successors maintaining the same wherby great terrour was stricken into the Papals and that state being much ruined many were turned to the truth Brightman Brightman will haue this ascending to be of their doctrine concerning which a decree was made by Cesar Ferdinand and other Princes Sleid. lib. 26. that the Religion of the Augustane confession should bee free for all men ann 1555. sept Calend. Octobris Hereupon followed a great change in the state called here an Earth-quake the Pope loseth a great part of Germany the tenth part of his reuenue and the religious lose their meanes whereupon their life depended But these are said to be but 7000. the generall losse the fall of the tenth part of the City because this losse by the supressing of superstitious houses was not so great extending but to particular persons as the vilifying of the Pope for hereby the state in generall was greatly shaken For mine own part I consent with these learned Authors in that wherein they all agree that by the two Witnesses reuiued is not meant properly the raising againe of two particular persons Enoch and Elias as the Papists hold for this hath beene sufficiently confuted already but the stirring vp of others in the roome of such witnesses of the truth as haue been slaine during the reigne of Antichrist Yet I doe not thinke that this is to be brought within the compasse of the 1260. daies as already accomplished but that this shall be in the last declination of Antichristianisme at what time the enemies of the truth shall haue no more power to persecute and destroy as yet they haue For within the compasse of that time of their power as any haue beene stirred-vp they haue not stood still as affrighted hereat but they haue
to draw any to the Roman religion thus seeking to alienate their hearts from their lawfull Prince for hereby many riuers setting forth their Popish Doctours came to run with bloud when they were for this executed The fourth such as haue illustrated the darke places of the holy Scriptures which are as the Sunne and the more they come to be explained as it is now to be expected that they shall be daily more and more this being the time wherein knowledge shall increase the more as with the heat of the fire shall the Romanists be vexed and tormented but rather to their obduration than to their conuersion The fift some greater calamity than euer that shall come vpon Rome it selfe to the vtter ouerthrow thereof according to that prophecie of the Sybil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then thou shalt bee all desolate as if thou hadst neuer beene The sixt a Diuine power that shall bring the Iewes home vnto the truth â— Esdras 13.43 who as Esdras saith went thorow the straight passages of Euphrates for of their returne Esayas prophesieth saying I will say vnto the deepe be dry and I will dry vp thy flouds Chap. 51.10 they are called kings because they shall reigne all ouer the Eâ—st parts Then the Turke and the Pope set forth by the Dragon and false prophet and beast shall bestirre themselues by their agents Bassaes Iesuites and the like sparing for no cost to suppresse the truth and the powers which they shall assemble shall be in these Westerne parts where the Gospell hath most preuailed being called Harmageddon the mountaine of delights of Har a mountaine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maggedim delights The seuenth is according to this exposition applyed as in the exposition before going all the prophecies of holy Scripture haue now taken their effect The great City is diuided into three parts the three before spoken of viz. the Dragon beast and false prophet that is the Turke and Pope being destroyed but yet no end of the world Some a little different yet for the most part subscribe vnto this Pareus holding that the first viall was powred out by Luther and Zwinglius laying open the sores of Popery to their great vexation the second when the Councell of Trent set down such corrupt Canons of religion the third which is not yet fulfilled when the Bishops and Doctors and chiefe vpholders of the Roman religion shall haue the same measure meted vnto them which they haue measured vnto others by the shedding of their bloud the fourth when by the light of the truth increasing the Papals shall bee heat and troubled and blaspheme it out of their anguish the fift when the state of Popery shall yet become more abominable the foggy darknesse thereof appearing more and more by the comming on of the light the sixt when the reuenues of the Popedome decaying new kings set forth by the kings of the East because they shall be conuerted to the truth shall bee a meanes of the destruction thereof This was Bullingers before and is subscribed vnto by Aretius and Illiricus and by Pareus his Auonymus as he saith who wrote aboue two hundred and threescore yeeres agone This decay in the Papail reuenues hath beene these hundred yeeres but how doth the Pope seeke to helpe himselfe There are three vncleane spirits like frogs comming out of his mouth which are the Popes Legats the Bishops who direct them and the Iesuites who draw into their league the Kings of America India and Persia for the defence of the Popedome so that there are like to bee great stirres in the world and a great conspiracy to oppresse the truth but their gathering together shall be to their owne destruction because into Harmageddon where Iosiah fell an occasion of much sorrow and mourning For the seuenth Angell shall then powre out his viall the great day of iudgement being come the terriblenesse whereof is set forth by many fearefull euents of thunder lightening earthquake and haile More ancient Expositors vnder these Angels with their vials doe thinke that the Preachers Primas Richard de Sancto Victore Hanno Ambsbert Pannonius Ioachim c. who at seuerall times haue threatened Gods iudgements are set forth By the first the Apostles threatning the Iewes for their infidelity which as an incurable sore remaineth vpon them to this day By the second the Preachers which threatened the sea of the Gentiles By the third such as opposed heretikes By the fourth such as reproued the Clergy and chiefe Bishops for their corruptions By the fift such as opposed the followers of Antichrist and that Antichrist By the sixt such as reproue the Kings and Princes adhering to Antichrist By the seuenth such as threaten the destruction of the prince of the aire the Authour vnto Antichrist of all his tyranny after which hee shall be throwne downe to his place of torment Diuers Popish Writers follow this also as Gorran and Gagneus c. Yet Viegas will haue all to be literally vnderstood holding that as the Aegyptians were visibly and sensibly by diuers iudgements confounded before the Hebrewes Blas Viegas so Antichrist and his followers shall be before the Catholikes There are other expositions also as that by the sea and riuers turned into bloud Mason the slaughters made of the Papists by the Turkes are to be vnderstood by the viall powred out vpon the Sunne the turning of their Bishops Friers and other religious persons out of their dens here in England c. making them boile in heat at it By that vpon the beasts throne the taking away of the Popes reuenues to the great darkening of his glory consisting so much in worldly pompe and riches By that vpon Euphrates the remouing of all impediments that the kings which haue formerly giuen honour to the beast may now come and destroy her By that into the aire producing thunderings c. the vtter destruction of Popery by the powerfull preaching of the word when all flie away that is turne from Popery to the embracing of the truth Another applying the foure former vials onely in generall to the life and doctrine of the Papists being discredited holdeth that by the fift viall the going downe of the pompe glory and honour of the Pope is set forth in that being before time adored as a God he is now vilified and abominated as a monster By the sixt the decay of his reuenues which in time shall come to be so poore and meane as that hee shall bee easie to be inuaded as old Babylon was when Euphrates was dryed vp whereupon the Iesuites haue done their vttermost endeuour to stirre vp Popish Princes to succour this languishing state but by a secret prouidence they haue beene brought together into Harmageddon that is to their destruction so that the place may well be called from hence by this name signifying the destruction of an army as the Hebrewes were wont from any notable accident to giue the name to
euery one rising in that stature of body wherein he fell against the Iesuites conceit that all shall be of such a stature as one is ordinarily at his full age The bookes that are opened are according to some the bookes of men consciences according to others the bookes of holy Scripture but according to Augustine both which I thinke to be rightest for euery mans conscience shall then be made manifest whether it be good or euill foule or cleare and according to the bookes of holy Scripture all shall be iudged as they haue receiued and obserued the things therein contained or not The other is according to some Napier Parâ—us the booke of predestination for then it shall be made manifest who were elected and who reprobate according to some Bullinger the booke of faith for he that beleeueth hath life to beleeue is to liue the booke of life then is the booke of faith for he in whomsoeuer a true faith is found shall then liue the rest shall be cast into hell I subscribe to the booke of Predestination for this of faith was spoken of before amongst the bookes and because it is hidden from vs who are written in this Booke God only knoweth that a thing well knowne to vs is further spoken of viz. Workes euery man is iudged according to his workes for good workes alwayes are in such as bee written in this booke It is not said according to their faith because that is more latent and there is more deceit in it neither is it said for their workes but all that were not found written in the booke of life that is that were not elected are cast into the lake of fire but yet iustly for their euill workes deserue it on the contrary side therefore they which are saued are such as be written in the booke of life here is the originall of their saluation God hath elected them and good reason there is in respect of men that they should be saued for their works haue beene good whereas the workes of the reprobate haue beene euill and to good workes God hath promised a reward as he hath threatened iudgement to euill workes yet in respect of God there is no reason of merit in the best works because it is our duty to doe them and being examined by the rule of Gods righteousnesse they are defectiue when wee doe them in the best manner that we can but there is good reason of merit of death in euill workes because vpon paine of death they are forbidden so that he shall be well worthy to die that committeth them euen as a murtherer or robber is worthy to be hanged but on the other side he that doth good workes is not well worthy of euerlasting life though it bee promised that he shall be thus rewarded no more than a dutifull subiect is worthy for that seruice which his Prince commandeth him and promiseth to reward with the marriage of his daughter and making him his sonne can be said to be worthy of it For it was of grace that his Prince made him such a promise to whom he ought that seruice without a reward neither could it bee worthy of so great a reward though greatly deseruing and therefore it came of grace not of his merit But if of merit yet there is a great disproportion betwixt the seruice of any subiect to his Prince and the actions of a Christian towards God for the Prince doth meerely command and furnish his subiect with necessaries to doe that seruice which hee putteth him vpon but it is his owne valour and wisdome whereby he performeth it without any inabling further from his Prince in the very doing for notwithstanding his furnishing of him hee may as well miscarry as effect that which hee goeth about But God inableth his to that which he requireth He worketh the will and the deed of his owne good pleasure Philip. 2.13 Againe the greatest reward of a Prince is but the reward of a man to a man a temporany reward and so happily the benefit that redoundeth to him by that seruice may be equall to the reward but euerlasting life which is the reward of God is farre more excellent than any thing that any man can doe or the benefit hereby redounding vnto God which is none for If thou be righteous thou art righteous for thy selfe Prou. 9.12 if thou bee wicked thou alone shalt suffer The Papists therefore that from hence and from the like places seeke to establish the merit of good workes doe greatly straine and force such places against all sense and reason By death and hell which are said to bee cast into the lake of fire some vnderstand the Deuill August Napier who by his temptations becommeth death and hell to the wicked for that he draweth them on to such a course as tendeth to death and damnation Dent. Bullinger Pareus Some vnderstand all such as to whom death and hell belongeth all the reprobate and wicked and some whatsoeuer is obnoxious and hurtfull so that after this nothing remaineth to hinder the perfect blessâ—dnesse of the new Ierusalem which commeth next to bee spoken of And this seemeth to bee most probable because the Deuils damnation was spoken of before vers 10. and the reprobates damnation vers 15. Here therefore may fitly be brought in the vtter destruction of death and hell in respect of the faithfull so that they should not be in any feare of them any longer for according to this it is promised 1 Cor. 15.16 The last enemy which shall be destroyed is Death Cha. 21.4 Death is said to be no more after this this casting into the lake then is but a periphrases of destructioÌ„ But me thinkes there may be another more agreeing sense yet rendered if by a Metonymy we vnderstand by death and hell such as death and hell were said before to giue vp the wicked which hitherto lay dead and buried the continent being put for the content as wee call the inhabitants of an house the house For if hell should bee meant as the word soundeth then hell should bee said to bee cast into hell which cannot stand if the heires of hell then the same word should be vsed in another sense as it were with the same breath that is not likely but being taken as I haue said it doth well correspond vnto the words before going and the argument of the wickeds destruction which onely is here set forth is fitly prosecuted the comforts of the faithfull being reserued to be spoken of in the next Chapter Touching death and hell which are said to giue vp their dead R bera I hold it not amisse with Ribera to expound it of such as haue died ordinarily or extraordinarily haue beene swallowed vp and gone aliue as it were into the pit St. Augustine will haue it meant of the bodies in the graues and of the soules of the wicked in hell This is a notable place
dangerous and the enemies of the truth haue of late yeeres greatly preuailed and still they vnite their forces like Gebal and Ammon and Amaleck and these of Tyre but God who is the patron of the truth hath shewed that he will put an end to these troubles and one day these incendiaries of warres shall haue a battell wherein they shall fight their last euen in Harmageddon Jn the meane season yet were J a Daniel though to speake before so great a King as Nebuchadnezzar or a Ioseph though to speake before a King as renowmed as Pharaoh J would not only present the explication of these darke mysteries but giue counsell also what is to be done by your Royall Maiestie who by the Grace of God are the most potent and chiefe Defender of the truth at this day in Christendome But J am a childe in vnderstanding neither haue J the spirit to be able to giue counsell in State affaires Onely J pray God from whom is the spirit of such deepe vnderstanding to inspire your Maiesties noble Councellors that they may giue the Counsell and your Royall Heart that you may accept of it whether it tendeth to the animaduersion against sinne and all notorious sinfull persons and to the discountenancing of them to the embracing with loue and fauour of the most godly and zealous for the truth or to a more strict proceeding for the disabling if not for the rooting out of those whose cause is common with the enemies that threaten danger and ruine to vs all And touching my present worke my humble suit vnto your Maiesty is that you would accept of it at your vacant times peruse it and suffer it to passe vnder your Royall Patronage though not for his sake that publisheth it being indeed vnworthy of such a fauour yet for the sakes of those Worthies with whom hee comes accompanied euen almost all the most famous Instruments that God hath euer vsed to giue light to these obscurities My desire and first purpose was to haue presented together to your Maiesties view the whole new Testament expounded and handled in this manner in all the passages that most need exposition a Worke of that sort that I know not any yet that hath laboured in it but as I conceiue such as may be of great vse and benefit to all that are studious of the holy Scriptures and herein by the Grace of God J haue proceeded so farre that I want not much to the perfecting thereof But for so much as partly through my bodily infirmities and partly through my many weekly anocaments in my pastorall charge I must be a long time in doing à little in this wherein so many Authors must be perused I haue made bold to come with this Modell that I haue ready till the whole shall be finished which if it may be acceptable shall be altogether then at your Maiesties seruice Jn the meane season crauing pardon for this my presumption I doe out of a true and most affectionate desire commend your Maiestie to the Grace Blessing and Protection of the Highest beseeching him to make you as happy as any of your Progenitors in a truly Religious and fruitfull Queene wise Counsellors learned and holy Ministers loyall and obedient Commons and in victorious proceedings for the defence of the distressed Gospell and after this life ended to which may it long be in the participation of an vncorruptible Crowne of glory Your Maiesties most humbly deuoted John Mayer THE EPISTLE TO the READER COurteous Reader it is about foure yeeres since I promised as my first worke done in this kinde should be accepted to put out something of like nature vpon other mysticall and darke places of the holy Scriptures Now I cannot but acknowledge my selfe herein a debter vnto thee for thy good acceptation both of that and of some other Bookes of mine also and therefore as my weaknesse would giue me leaue and the manifold distractions of sicknesses remouings worldly incombrances and ministeriall Offices lying vpon me permit I haue prepared another part of the intended Treasury which thou here seest Not as haply is expected vpon the Epistles of Saint Paul which are next in order but vpon the seuen smaller and more neglected Epistles and the Reuelation For I obserued that faith without relying vpon workes for iustification is not so needfull to bee pressed now adaies which is a chiefe thing insisted vpon in the Epistles of Saint Paul but true loue and works flowing here-from together with an holy and vnblamable life to stirre vp vnto which if we speake of the first the Epistles of Saint Iohn are excellent of the second the Epistle of Saint Iames and if of the third those of Saint Peter Againe there are few that haue written vpon these Epistles in comparison of the other and therefore for a supply of this defect I thought it would be more acceptable seeing I cannot doe all together to doe some thing first hereupon Lastly because of all the Bookes of Scripture the Reuelation is least vnderstood and therefore is least read and meditated vpon and yet most necessary comforts in these tumultuous times are to bee fetchted here-from as singularly pointing at them and a finall deliuerance of the Church of God from all her troubles my speciall aime in anticipating the proper time of it hath beene that thou mayest not be longer left without the knowledge of this common place of comfort but be stayed and stablished in an assured expectation of a ioyfull and blessed end through the certaine and speedy downfall of the Romish Antichrist and the vniuersall preuailing of the truth that then shall be and the great triumphs that shall be made amongst the faithfull in all places therefore In this Worke I haue not persisted barely to explicate the difficulties of the Texts vndertaken laying onely together what I finde in my Authors and briefly concluding vpon my Exposition imbraced But in the seuen Catholike Epistles which are handled according to the method of my former worke I haue supplyed which was there wanting First a Preface to each Epistle Secondly an Analysis of each Chapter Thirdly choice Latine sentences opposed in the margine Fourthly a confutation of those Expositions which I follow not Fiftly a paraphrasticall Exposition of the verses comming betweene Text and Text wherein there is some but lesse obscurity Sixtly some short Annotations at the end of euery Text. Touching the Reuelation because after the three former Chapters it is all most obscure Hicronim Epist ad Paulim for according to Ierome Quot verba sunt tot sunt mysteria there are as many mysteries as words I haue therefore altered my order before vsed handling it thorowout by Questions as Augustine sometime did many parts of the Scriptures Augustine And because if I should here haue brought in my Authors speaking the worke would haue growne too great the mysteries to bee expounded being so many and the Expositors so many I haue spared this
labour and onely shewed the diuersity of their expositions so proceeding to examine and determine about euery question And whereas in my determinations I haue sometimes gone from such Authors as many of good iudgement and zeale doe approue of and sometimes from all venting mien owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mr. Fox dis his Fox I must intreat the friendly Reader to pardon me in so doing For I hold it vaine for any man to write vpon any place of Scripture if he propoundeth to himselfe to square all his Expositions according to that which some other haue done before him Ansel as Anselme is a strict follower of Augustine in all things and Gorran of Thomas Aquinas Gorran though Anselme be for this vsefull because hee hath collected his expositions out of diuers workes of Saint Augustine and fitted them so to the Epistles which he hath written vpon that hee hath thereout made a iust Comment vpon them The liberty taken by that Greeke Expositor Oecumen Oecumenius liketh mee better who though hee followeth Chrysostome much yet hee spareth not oftentimes to frame a different sense of his owne as the Latine Interpreter Marlorat hath also done It is a true saying Marlorai Bernardus non vidit omnia No man how intelligent soeuer but may bee weake sighted in some things and therefore the Lord hath appointed by his Apostle 1 Cor. 14.29 that when some Prophets haue spoken others should iudge and after their prophesyings ended if God hath reuealed any different matter to them to speake also Now though wee haue no Reuelations in these times yet being by our calling Lights of the world Mat. 5.14 the Spirit leaueth not such as study and pray with assiduity without illuminations by the benefit whereof diuers in diuers ages haue giuen great light to many obscurities many yet remaining vnsufficiently cleared that still in these times there might not be wanting doubts about the dissoluing whereof we might bee exercised And it is not to be condemned in vs though much inferiour to the Worthies that haue gone before vs if hauing beside the assistance of the same Spirit of Light the helpe of their labours and of more experience by reason of the time wherein we liue wee in all modesty refusing some of their Expositions deliuer something new and of our owne so that we haue alwaies respect to the analogy of Faith and the consent of the holy Scriptures as Saint * August Cum diuinos libros legi nus in tanta multitudine verorum intellectuum qui e paucis vâ—rois eruunter sanitate Catâ—olicae fidâ—â— muniuntur id pâ—tissimum deligamus quod certum apparuerit eumsentisse quem legimus si auteÌ„ hoc latet id certè quod circumstantia Scripturae non impedit cum sana fide concordat Six ex circumstantia Scripturae discuti nequit saltem id solum quod sacra fides praescribit Etsi enim voluntas scripteris incerta sit tamen sana fidei congruam non inutile est eruisse sententiam Augustine excellently directeth saying When wee reade the Bookes of God amongst so great a multitude of true Expositions which goe vpon few words and are warrantable by the soundnesse of the Catholike Faith let vs choose that Exposition chiefly which shall certainly appeare to be his meaning that wrote it But if there be no such certainty then that which the circumstance of the place hindreth not and which agreeth with sound faith but if from the circumstance of the place it cannot be discussed then that onely which the sacred Faith prescribeth For though the meaning of the Writer be vncertaine yet it is not vnprofitable to frame an Exposition agreeable to sound faith For mine owne part I am so conscious to my selfe of mine owne weaknesse and want of iudgement that howsoeuer that which I haue written seemeth to mee most probable of all other Expositions in these darke and doubtfull passages yet I force it not vpon any man but now that I haue aduentured it to the publike view I doe in all humility submit all to the iudgement of the learned crauing for the good successe of that which is here done and for the seasonable and most sufficient perfecting of that which is further to bee done in this kinde the helpe of thy most feruent and faithfull prayers The Texts handled in this BOOKE TExt 1. Iames 1. Vers 9 10. Let the brother of low degree reioyce in his exaltation but the rich in his humiliation because as the flower c. pag. 6. Text 2. Chap. 1. Vers 13 14. Let no man say being tempted I am tempted of God for God cannot be tempted of euill and he tempteth no man c. pag. 9. Text 3. Chap. 1. Vers 18. Of his owne will begat he vs with the Word of truth that we might be a cetaine first fruits of his creatures c. pag 15. Text 4. Chap. 2. Vers 1 2. Haue not the faith of our Lord Iesus Christ the Lord of glory with respect of persons For if there come into your Synagogue c. pag. 23. Text 5. Chap. 2. Vers 14. What profiteth it my brethren if one saith that he hath faith but hath no works can that faith saue him c. pag. 27. Text 6. Chap. 3. Vers 1. Be not many Masters knowing that we shall receiue the greater condemnation c. pag. 34. Text 7. Chap. 3. Vers 2. If any man offendeth not in word the same is a perfect man able to bridle also the whole body c. pag. 36. Text 8. Chap. 3. Vers 14. If ye haue bitter enuying and strife in your hearts glory not nor lye against the truth pag. 43. Text 9. Chap. 4. Vers 1 2 3. Whence are wars and fightings amongst you are they not euen hence from your pleasures that warre in your members c. pag. 46. Text 10. Chap. 4. Vers 4. Ye adulterers and adulteresses know ye not that the amity of this world is the enmity of God or thinke ye that the Scripture saith in vaine the spirit that dwelleth in vs lusteth vnto enuy pag. 49. Text 11. Chap. 5. Vers 14. Is any man sick amongst you let him send for the Elders of the Church and let them pray for him anointing him with oile pag. 55. Text 12. Chap. 5. Vers 19. If any man hath erred from the truth one turneth him let him that hath turned him know that he saueth a soule c. pag. 63. Text 13. 1 Peter 1. Vers 1. To the strangers scattered thorow Pontus Galatia Cappadocia Asia and Bithinia Elect according to the fore-knowledge of God the Father c. pag. 69. Text 14. Chap. 1. Vers 10 11. Concerning which saluation the Prophets enquired and searched who prophesied of the grace giuen vnto vs c. pag. 72. Text 15. Chap. 2. Vers 6. Behold I put in Zion a chiefe corner stone elect and pretious and he that beleeueth in him shall not be ashamed
and Rom. 12.2 Bee not conformed to this world Faber Stap. Gagneus Some referre this saying to Exod. 20. I the Lord thy God am a ielous God the Spirit of God that dwelleth in you enuieth that ye should be ioined to any other but vnto himselfe seeing he doth offer more grace than any other vnto vs as it followeth but he giueth more grace c. the world giueth nothing of worth but taketh away but God giueth his holy Spirit and Son vnto vs here Piscator and life euerlasting hereafter Some vnderstanding the Spirit of God that dwelleth in vs also doe yet referre it vnto Numb 11.29 reading it interrogatiuely doth it lust vnto enuy as if he should say it doth not for it did not in Moses when Eldad and Medad prophecied in the Host Pareus for he forbad it vnto Ioshuah or else vnto Exod. 25.8 ch 29.45 Ier. 7.3 I will dwell in the midst of the children of Israel rendring the sense thus the spirit that is often said to dwell in vs lusteth against that is hareth and carrieth vs against enuy Of all these expositions it is hard to say which is to be preferred and the place must needs be confessed to bee most intricate But that exposition whereby it is said that the Spirit of God is here meant though it be most commonly imbraced seemeth to me to be most improbable because he that is God who offereth more grace vers 6. is opposed to the spirit here spoken of for an aduersatiue particle but is vsed as if he should haue spoken of two contraries thus is our spirit inclined but God prescribeth otherwise Againe it were a strange speech to say that the spirit lusteth to enuy if the meaning were is iealous as Faber rendreth it seeing enuy is the corruption so much in this Epistle impugned and therefore if he would haue spoken a word which should carry a good sense he would haue chosen some other and not haue vsed this which was neuer yet taken but in an ill sense And to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pareus doth vnto by against is as strange neither doe the next words currantly follow any of both these expositions for so it should rather haue beene therefore or for he giueth more grace I preferre therefore that exposition which interpreteth the spirit that dwelleth in vs of that spirit which all men haue in common the spirit of naturall life for euery man that liueth liueth by a spirit which is the soule for when this departeth out of the body the spirit is said to goe to God that gaue it Eccl. 12. ◠and this is called the spirit of the world and as it is now corrupt since the fall of Adam is opposed to Gods Spirit 1 Cor. 2.12 By the spirit then dwelling in vs I vnderstand our naturall corruption which is vsually set forth by the name of a spirit as for example that corruption whereby we are vnfaithfull and doe not beleeue is called The spirit of bondage Rom. 8.15 That whereby men haue beene carried away to idolatry is called The spirit of whoredome Hos 4.12 That whereby men are blinded to goe on in sinne without looking at the danger is called The spirit of a deepe sleepe Esay 29.10 And this corruption is said to dwell in vs euen when we are regenerate Rom. 7.20 And in regard that it is an infection in the soule and spirit sometime a man infected herewith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.14 naturall from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the soule and because he is carried hereby to carnall things and it vttereth it selfe by the fleshly members of the body sometime he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall as 1 Cor. 3.41 And if we vnderstand by the spirit dwelling in vs this corruption we shall easily finde out the Scripture where thus much in effect is set forth though not in the same words viz. Gal. 5.17 for there is shewed how the flesh lusteth against the spirit and vnto what this lusting tendeth when hee enumerateth the particular fruits thereof and amongst the rest enuy and strife And being thus vnderstood all things agree here most notably For it is as if hee should haue said Hereby it appeareth that to bee linked vnto the world by being like affected as the men of the world are is to be shaken off from God as being in enmity with him because the corruption whereby the world is carried as by their spirit here therefore called The spirit dwelling in vs lusteth vnto enuy fighting and striuing to bee most eminent and in highest place but God inclineth the contrary way viz. to humility by promising grace to the humble and threatning the proud that out of their pride breake out into such vnchristian brabbles and stirres This sentence He resisteth the proud and giueth grace to the humble is taken out of Prouerbs 3.34 where though the words be a little different in the Hebrew yet according to the Septuagints they are the very same here alleaged Resist the Deuill and he will flie from you Verse 7. this resistance is made by Faith 1 Pet. 5.8 and by other parts of the spirituall Armature Ephes 6.12 But it is not to be thought that hee will for euer be gone when he is thus resisted for he will returne againe and make new assaults but hee must alwaies bee thus resisted Vers 8. and so we shall preuaile against him Draw neere to God this is by reformation of our hearts and liues as is immediatly expressed and by lamenting our sinnes past vers 9. Speake not one against another Vers 11. hee that speaketh against a brother and iudgeth him speaketh against the Law c. Hauing exhorted to a course of reconciliation to God he now intreateth of vnity amongst themselues and forbearing one to detract from another or to impeach another wrongfully Hee that doth thus Leu. 19.16 speaketh against the Law because in the Law it is forbidden to goe about as a Tale-bearer against a mans neighbour and in carrying himselfe herein as contemptuous of the Law he taketh vpon him as it were as a Iudge ouer the Law so farre is he from submitting to the obedience thereof whereas indeed there is but one Iudge namely God whose Office whilst he thus vsurpeth hee may iustly feare a future condemnation by him And in this exposition all Interpreters generally doe agree Note Note that to be wedded to our owne wills and waies is to be at enmity with God for so much as our waies and Gods waies are diametrically contrary the one to the other our spirit as the spirit of the world generally doth carrieth vs to enuy and all euill affections but God would faine draw vs to humility Wherefore let vs renounce our owne wills and lusts and hearken to the Lord that we may haue his loue and not continue in enmity with him the heat of whose anger
Note that it concerneth euery one be he learned or vnlearned to reade and studie vpon the holy Scriptures that he may not be to seeke in his answers about the doctrine of faith Hom. 16. in Iohan when he is required thereunto Chrysostome doth sharply reproue Christians that labour not for knowledge that they may vnderstand the reason of the Christian faith alleaging how Artificers will fight in the defence of their profession and the Gentiles will argue strongly for their superstition and against the Christian religion and yet hee saith that many Christians are so ignorant that they cannot giue an answer what the Trinity is what the resurrection or why Christ was incarnate at such a time And lastly he refuteth that tenent that a simple soule is blessed that is one that is ignorant and knoweth nothing Oh how contrary to this is the teaching of the Papists at this day who commend ignorance and speake against reading of the Scriptures as most dangerous CHAP. 3. VERS 18 19 c. Being put to death in the flesh but quickened in the spirit Vers 19 Wherein he went preached to the spirits in prison which had sometime beene disobedient when once the long-suffering of God waited in the daies of Noah c. As Christ was both God and man so he dyed as man Occumen in 1 Pet. 3. and as God rose againe to deliuer vs from death and corruption For he was raised by the power of his deity to shew that we shal rise againe raising vp the bodies of many that were dead also for our further confirmation herein In which he went c. Here is shewed how the benefit of his passion extended to the vniust not onely liuing but dead long before because hee had said He suffered the iust for the vniust Wherein therefore is as much as for which cause that there might redound benefit from him to such as were dead long before as well as to the liuing namely to so many as liued well and would haue beene ready to embrace the faith of Christ if hee had come amongst them hee went and preached to them that they might bee deliuerd by him And that it might appeare that there haue beene alwaies meanes of comming to faith and obedience so that the condemnation of the vnfaithfull is iust he maketh mention of Noah who was long agoe euen almost from the beginning by whom they might haue beene conuerted And hauing spoken of the Arke and those that were in it saued by the waters he applieth it vnto Baptisme for as the waters then drowned the wicked world but those that fled into the Arke were preserued so by baptisme the wicked and vnbeleeuing deuils are drowned but the faithfull are saued as water washeth away the filthines of the flesh so baptisme cleanseth the soule in a mysticall and wonderfull manner and it is called the interrogation of a good conscience towards God because they only which apply their minds to an holy life are wont to make questions and to seeke vnto God by what meanes they may be saued and so vnderstanding that baptisme is the meanes they haue recourse thereunto Christ is said to haue died once it being implied Th. Aquinas Gorran Glos Ordin that hee shall die no more against those heretikes that held that he suffered in the aire for the deuils after that he had done suffering here vpon earth and to rouze vp the secure from sinne because if now after that Christ hath suffered they liue in sinne there will be no more redemption for them Mortificatos car ne vtuificatos autem spirtus seeing Christ dieth no more That he might offer vs vp vnto God being quickened in the spirit that is either the holy Ghost or our spirit because the true Christian dieth to the flesh but liueth to the spirit In which he went that is in a spirituall manner by internall inspiration euen before that he was incarnate preaching by Noah by his Angels whom he vsed as his Mâ—nisters to declare his will in those times To those that were in prison that is of the flesh of sin errour according to that Ps 141. Take my soule out of prison in one translation therefore it is To them that were shut vp in the flesh When they expected Gods patience that is thinking that God would still with patience beare with them They were saued by the water because the water lifted vp the Arke and eight persons are mentioned as alluding to him that should rise againe the eighth day and to the time of the generall resurrection which some thinke shall be vpon the same day Baptisme is like vnto the Arke and so is tribulation through which a Christian must goe in diuers things First The Arke was made of boords hallowed so the Church consisteth of persons afflicted Secondly The Arke was of incorruptible wood so are Christians such as will not be corrupted Thirdly They that were saued in the Arke were saued by Noah signifying rest so the Church is saued by Christ Fourthly Out of the Arke none were saued so neither out of the Church Fiftly The waters being increased the Arke was borne vp higher so the Church grew greater by tribulations But the Baptisme that saueth is not any Baptisme for there is no such thing in the Iewes baptizings or in Iohns baptisme or in that of heretikes in which there is onely water but not the spirit but the baptisme vsed in the true Church wherein the Minister demandeth whether he beleeueth and renounceth the deuill c. exacting a pure conscience in him that commeth to be baptized which good conscience tendeth to God and he that comming with such a conscience is baptized Iuther in 1 Peter 3. is saued by the resurrection of Iesus Christ that is exemplariter rising from sinne to vertue as he rose againe Rom. 6. Christ is said to be put to death in the flesh when the man Christ died vpon the Crosse his naturall faculties ceasing he not liuing by meat and drinke and rest any more as is vsuall amongst men that are liuing here And he was quickned in the spirit that is was raised vp againe to a spirituall life wherein he liueth for euer both in soule and body And liuing this life now he preacheth not vocally as hee did but spiritually when his Apostles and other Ministers preach being spiritually present with them vnto the end of the world The spirits vnto which he is said to preach are they that were sometime disobedient in the daies of Noah not that they precisely are meant but such as they were for when hee preacheth in wardly to mens hearts and spirits now hee may well be said to preach to the spirits in prison because some are such as they that now are in prison were so that they are in the number of rebellious spirits to whom it is daily preached Here is therefore a Synecdoche whereby the part is put for the whole The eight
in Limbo patrum the soules of the faithfull who died before Christs incarnation who were by his descent deliuered Some againe and they be the Diuines of our side which teach a descent of Christs soule hold that he went downe to vpbraid the incredulous in Noahs time and such like with their infidelity shewing them what he had suffered for the saluation of the faithfull of the benefit whereof they were altogether depriued through their owne default to their greater terrour Touching the distinction which is made of Christs preaching as if it had beene partly to such as were appointed to life when it is spoken onely of the disobedient in prison it is a plaine wresting of the place and therefore Lorinus himselfe a Iesuite calleth it in question how it can stand Touching the penitency supposed to haue beene in some that were drowned it is a meere coniecture without all ground and if any such were they went not with the rest doubtlesse to this prison but to Abrahams bosome or as the theefe vpon the crosse to Paradise Touching the last it seemes to be implied in an article of our Church determined in a Synod * Synod Angl. Quemadmodum Christus pro nobis mortuus est sepâ—ltus iâ—a â—tiam credâ—ndus est ad inferos deseâ—ndâ—sse Nam corpuâ—â— sque ad resurrectâ—oâ—â—m in sepulchro iacuâ— spiritus ab illo commissas cum spiritibus qui in carcere vel inserâ—o detinebantur fuit illisque praedicanâ—t quemadmodum â—â—statur Petrilocus assembled in King Edwards daies An. 1552. Artic. 3. Euen as Christ died for vs and was buried so he is also to be beleeued to haue gone downe into hell for his body lay in the graue to the time of his resurrection but his spirit that went out of him was with the spirits in hell or in prison and preached vnto them as Peter testifieth Secondly Some hold that Christs preaching in a spirituall manner by Noah is meant herein Thomas Aquinas followeth Augustine August epist 99. In this also ioyne Beda Hugo Carthusianus Beza c. Thirdly Luther Some vnderstand his preaching by the Apostles to whom he sent the holy Ghost Hessilâ—uâ— and herein they went and preached to the Gentiles being in the prison of the flesh who are described as bound in chaines Psal 106. Esa 42.49 And to shew that of olde they were bound with the chaines of infidelity he mentioneth the imprisoned in the daies of Noah and they are called spirits to intimate the immortality of the soule Fourthly Some vnderstand by the prison here Purgatorie Francis Turria Fiftly and lastly Some most absurdly apply this preaching to the eight persons in the Arke Aâ—ias Montan Caluanstu lib. 2. cap. 16. §. 9. as in a prison for the time And yet there is another interpretation of Caluin by his going and preaching vnderstanding his making them to feele the power of his passion who died long agoe and yet remained in their soules expecting the Lord Iesus and he saith that it should not be read in prison but in a watch-tower in specula as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth For my owne part I subscribe to those that hold this to be the most obscure place in all the Epistles for no Exposition that hath hitherto beene giuen doth so fully satisfie but that some exceptions will lie there against That of Arias Montanus falleth of it selfe because they in the Arke were obedient whereas this preaching was to the disobedient 2. That of Purgatory is a meere fiction there being no such place in rerum natura 3. That of Caluin applying it in part to the soules of the faithfull seemeth to be improbable because these were the disobedient and it is not onely said that hee preached but went and preached intimating a locall motion and not onely a vertuall penetration 4. To expound it of his preaching by Noah is to peruert the order of the Text according to which this his going must be after his inclining againe and why should he call the men liuing at that time spirits which is a word no where vsed to set forth liuing men by but either Angels good or bad or soules departed 5. Much lesse can the Gentiles bee vnderstood by the spirits in prison amongst whom the Apostles came because they were such as liued in the daies of Noah not men of like quality but those very men 6. The Popish Limbus is but an imaginary place and to hold that any being in hell were deliuered againe seemeth to be contrary to the holy Scriptures as hath beene already shewed There remaineth then onely that of his descending to triumph ouer the Deuils and to vpbraid the damned spirits with their infidelity and impenitency shewing how iustly they were for euer therefore shut vp in that place of torment and because they of the old world were the most noted for their great multitude that went downe thither together hee mentioneth them but in them vnderstandeth all other then damned spirits also And this is the most probable of all other expositions and most consonant with the rest of the holy Scriptures For this is one part of Christs preaching to conuince the impenitent as iustly and certainly reprobate and damned as appeareth Mat. 11.21 Mat. 12.41 c. What is meant when Baptisme is said not to be an outward washing Verse 21. but the request of a good conscience vnto God by the resurrection of Iesus Christ What others haue said hath beene already set downe Piscator Scholia Piscator to this speaketh most fully and excellently Baptisme standeth not so much in the outward washing of the body as in the remission of sinnes by the bloud of Christ which is the washing of the soule and conscience which being by faith apprehended the conscience becommeth good and so the faithfull in the confidence hereof boldly questioneth with God about his fauour reconciled vnto him by Christs death and testified by his resurrection saying Hath not Christ reconciled thy fauour vnto vs by his death to endure for euer Certainly it is so for his resurrection doth testifie it seeing that vnlesse he had made a perfect expiation of our sins by his death reconciled thy fauour vnto vs he could not haue risen againe to life and heauenly glory So that these words by the resurrection of Iesus Christ haue not reference to the word saueth but to the request of a good conscience for this ariseth from Christ his resurrection August contra Faustum cap. 12. Beda Gagneus Angustine and Beda say the same with Thomas Aquinas and Gagneus also setting it forth more fully thus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a stipulation or promise conceiued in words whereby he that is baptized couenanteth to beleeue and doe as hee is in baptisme required Act. 8. as the Eunuch answered Philip. And this beleeuing and renouncing of sinne and Satan saueth and not the washing with water by the resurrection of
iudgement and condemnation he would haue added against themselues and not against them and he would not haue called this iudgement blasphemous seeing it is the iudgement wherewith the Lord iudgeth them And touching the words before going being against false teachers for their railing vpon persons of eminency to aggrauate which sinne an argument is here taken from the Angels there will be no correspondency herein vnto them if by the Angels are to be vnderstood euill Angels and by the blasphemous iudgement their condemnation For if it had beene thus meant he would haue said before but these contemners of authority shall neuer be able to beare the iudgement due vnto them therefore for the very Angels who are of more power beare not c. whereas no comparison is made betwixt bearing of punishments but betwixt the impudency of the one in railing and the modesty of the other in forbearing Touching the words following vers Vers 12. 12. made to bee taken and destroied False teachers are compared to bruit beasts because as they haue nothing but nature in them Beda for foods sake do aduenture themselues into the snare or net and so be taken and killed in like manner these in following their owne corrupt affections are taken of the Deuill by their heresies and afterwards destroyed for euer Vers 15. vers 15. They are compared vnto Balaam the sonne of Bosor and the comparison is most fit both in respect of the signification of the words Tho. Aquinas Balaam a vaine people Bosor carnall and because as in him there was a desire of promotion and riches and a malicious minde against Gods people so is there in the Heretikes here prophesied of as is apparant in the papacy Note Note that the very Angels being our leaders in their owne example a reuerent respect is to be giuen to men in eminent place though they be euill neither are they to be railed vpon For against this God sometime made a Law Thou shalt not blaspheme the high Priest of thy people wherefore Paul being charged herewith excused himselfe saying I knew not that he was the high Priest Note againe Note that it is no railing to bee condemned but a commendable painting out of wicked men in their odious colours that others may detest such vices rhetorically to declaime against them calling them by names most odious in speaking vnto the people of God who may be in danger by reason of them CHAP. 2. VER 20. For if escaping the filthinesse of the world in the knowledge of our Lord Sauiour Iesus Christ but being againe intangled they are ouercome the last things are become vnto them worse than the first Vers 21. For it had beene better for them not to haue knowne the way of righteousnesse than hauing knowne it to turne c. There is nothing difficult from the words before expounded hitherto Mayer but only that vers Verse 18. 18. it is spoken of such as had escaped from these false teachers yet by their boasting words were brought backe to error But it is agreed amongst Expositors that this escaping was by the embracing of the truth from which they being not so firmely grounded they were againe by deceit seduced to error Luther applieth all and that not vniustly to the popish shauelings especially the Monkes Friers who are properly painted out when as v. 13. they are said to feast with them or as Luther hath it Vers 13. Devestro conuiuantur They liue plentifully vpon yours that is vpon that which was giuen for the maintenance of the poore vpon it do they liue in idlenesse and pampering of their bodies For these speake the swelling words of vanity extolling virginity and speaking of the merit thereof thus putting downe the Faith of Christ and making way indeed to a life in all lust filthinesse Touching the present place the difficulty is about a mans escaping of the filthinesse of the world being againe intangled whether can any that are truly sanctified be corrupted againe and damned It is commonly answered That no true sanctification is here meant but that which is externall in the knowledge and acknowledgement of the truth viz. that by Faith in Iesus Christ onely we are iustified and saued for when as a man embraceth this doctrine and is baptized hee is said to haue escaped the filthinesse of the world but falling into error whereby this true faith is ouerthrowne he is againe intangled And in saying thus Mat. 12.49 Saint Peter alludeth vnto that of our Sauiour Christ where he speaketh of the danger of a man out of whom the ill spirit is gone but he afterwards entreth againe bringing with him seuen spirits worse than himselfe Saint Augustine expoundeth it of those Quaest Euang. lib. 1. cap. 8. that from continency returne to liue after the manner of wordly men againe But that is improbable because there were not then any such orders of continent persons and to liue after the manner of secular men in a married estate cannot according to the Scripture phrase be vnderstood by the filthinesse of the world Rather because they of whom hee speaketh are set forth as to be Heretikes in opinion so to be corrupt carnall in their life and conuersation this their falling away in manners as well as in doctrine is here described when at the first embracing of the truth they liued in temperance and continency now being fallen into error they are withall of a most scandalous and lewd life Their latter end is said to be worse than their beginning to shew as in the next words expressed that their estate is now much more damnable than if they had neuer heard or receiued the Gospell at all It had beene better for them not to haue knowne the way of truth Vers 21. c. that is it had beene a lesse sinne in them for neither of them is good Rom. 2.5 seeing they that sinne without the Law shall also perish without the Law Note Note when the knowledge of our Lord Iesus is rightly said to be in any man viz. when sanctity and holinesse of life is ioyned therewith he that vnderstandeth the Doctrine of the Christian Religion but is of a lewd life knoweth not Christ a property of the knowledge of whom it is to depart from the filthinesse that the world of wicked people wallow in Note againe Note that with corruption in doctrine entreth also corruption in manners it is the truth that sanctifieth error corrupteth as is euident both in Papists and Anabaptists and Heretikes of all sorts How notorious haue they beene for fleshly vncleannesses in all ages And the reason is because the Spirit of grace accompanieth the truth but not error an vncleane spirit domineereth where that is maintained Lastly note Note that it standeth euery man in hand to take heed that he be not seduced for the case of such a man is farre more dangerous than of
and minaciously than hee hath beene wont to doe Their powers are in their mouthes and in their tailes The Locusts power was in their tailes onely for they spake not against Christianity in generall but were ready though in a corrupt manner to entertaine it but these as professed enemies defie Christianity and make war against it and by cruelty and deceiueablenesse seeke to draw as many to Mahumetisme as they can and thus they destroy both soules and bodies And because they are said to haue lions heads as the Locusts Lions teeth and it is the property of a lion to kill with his taile they kil also with the taile as they did being first called vpon for aid but turning to be destruction to such as called them as the serpent proueth to him that receiueth it Vers 20. The rest neither repented that they should not worship Deuils nor images of gold c. Vers 21. Neither repented they of their murthers c. In these words is set forth the obstinacy of the Papists and it is made yet more euident that the Turkes were sent for a plague of their superstitions and corruptions And the euent answereth the prediction for they are as great worshippers of images as great murtherers fornicators as euer they were Neither can this be applied to any but them seeing they onely of late dayes haue beene notorious for their idolatries and massacres and whoredomes also which haue beene obserued by all the world And whereas Deuils are mentioned the worshipping of whom it seemeth cannot be charged vpon them let their delusions by apparitions and voyces vttered at the Sepulchres of Saints and by images be considered and I doubt not but the indifferent arbiter will acknowledge that these things come from Deuils who are worshipped vpon an imagination that they are the Saints Againe an idoll is nothing saith the Apostle but what is sacrificed to idols is to Deuils Wherefore let not vs that haue repented and so are spared from the Turkes inuasion make a relapse againe but praise God for this mercy and pity their obstinacy and blindnesse which know not the time of their visitation CHAP. X. ANd I saw another strong Angell comming down from heauen compassed with a cloud Vers 1. and a rainbow vpon his head c. Who is this Angell What little booke open is it that he holdeth in his hand Why doth he stand so strangely one foot vpon the sea and another vpon the land What meaneth his loud cry and the seuen thunders vttering their voices thereupon which must not be written And why doth hee sweare so seriously that time shall be no more but during the sounding of the seuenth Angell And what is meant in that Iohn is bidden to eat that little booke c. for all these things doe so hang together that they must needs be expounded together Answ It is to be vnderstood that all these things come vnder the fixt trumpet and therefore are to bee referred to the same times though perhaps beginning somewhat after the iudgements before declared Hitherto hath beene nothing but matter of terrour by fierce enemies in infinite multitudes destroying a world of people for idolatry murthers fornications c. Now because the Lord had some people in these most corrupt times which read and cleaued vnto the Scriptures and impugned hereby those grosse corruptions though with danger of their liues and prospered in respect of their cause in so doing it seemed good vnto the Spirit of God by some figure to shew this also and the figure is an open booke in the hand of a strong Angell eaten vp by Iohn which was sweet in his mouth but bitter in his belly And againe in the next Chapter a reed giuen vnto him to measure the temple the outward Court being left vnmeasured as being trampled vâ—der foot by the Gentiles two and forty moneths in all which time the two witnesses of God prophesie in sackecloth c. Câ—yâ—raeâ—s Bullingâ—r Aretâ—â—s Augâ—st c. Brâ—ghtman Forâ—s c. This being thus generally premised I come now to the particular Quaeres This strong Angell by the consent of most Expositors is the Lord Iesus who hath a rainebow about his head to shew the security brought vnto men by him is cloathed with a cloud that is the nature of man his face shineth as the Sunne because he is the light of the world his feet like pillars of fire to shew that his ministers propagating the Gospell kindle a fire of feruent loue where they come one foot being set vpon the earth and the other vpon the sea set forth his dominion ouer sea and land Lyâ—a Lyra vnderstandeth the Emperor Iustinus and his Nephew Iustinianus about the yeere 518. who held a little booke open when he wrote his Epistles against the Arrians in fauour of the Orthodox Lastly some vnderstand an Angell properly either Gabriel or some other perhaps the same that was before so desirous to haue the booke opened Chap. 5. but all the seales now being opened and men not being moued to repentance it is precisely noted in the Chapter before going he commeth againe roaring as a Lion so loud as that thunders Eccho-like are heard Arethas Andreas Abbas Ioach. Fox and protesteth that time shall be no more c. that men might hereby at the least be awakened made to repent And vnto this doe I subscribe because I see no necessity of vnderstanding Christ by an Angell here but rather as the word soundeth for it is expressed in none other termes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Angell that is another such as the Angels blowing the trumpets When Christ is set forth by this name it is alwayes with some addition as the Angell of the Couenant c. Moreouer what need was there that Christ should now leaue his royall throne in heauen to come downe to the earth when hee had many ministers fit for this seruice and indeed this cannot well be applied vnto Christ seeing it is expresly said Act. 3. The heauens must containe him till the time of restoring all things Whereas the apparatus of a cloud rainebow c. may seeme not to agree to an Angell indeed let it bee considered that the Angels in heauen doe partake with Christ in his glory as the Saints doe and then it will not seeme absurd that an Angell should bee set forth thus descending all making for the honour of God and of Christ to whom they are ministers being glad with so great glory The little booke opened Pareus some will haue to be the same which before was said to be sealed Some the holy Scriptures the opening and right vnderstanding whereof Aretius after that they had beene long kept shut in the time of Popery is here figured out And this seemeth to mee to agree best for the other booke must needs be very great out of which so many horses issued and other things appeared this of the Scriptures
out of the Sea or out of the earth as chap. 13. and not out of the bottomlesse pit as in this place Touching the time it is said When they shall finish their testimony he shall make warre Pareus c. This is well resolued by those which hold that howsoeuer he shall oppose them all the time of their prophesying yet he shall not preuaile to kill them till they haue finished the worke for which they were sent namely to giue testimony to the truth For it cannot be imagined that these instruments of the Deuill would permit quietly the witnesses of the truth so long a time as was before set downe viz. 1260. daies but so soone as euer they began to prophesie these beginne to fight against them although the Lord for whom they stand will not suffer them to bee ouercome and slaine till they haue fully ended that worke for which he sent them So that this is not to be vnderstood as it may seeme at the first to be done at the end of the fore-described time of a 1260. daies but within the compasse of this time as each witnesse hath finished his testimony which hee was sent to giue And therefore it is to be noted that he saith not when the time of their prophesying shall be expired but when they shall finish their testimony The whole succession then of witnesses is to be vnderstood by these two who are all this time their office being done some martyred after other some to the end of the time intimated in the 1260. daies Some applying all this passage another way vnderstand by the finishing of their testimony the end of the whole time Brightman Fox which is vnreasonable and discrepant from all types and descriptions of the Antichristian rage For in all numbrings both here and elsewhere there is an admirable consent about three mysticall yeeres and an halfe sometime called 42. moneths sometime 1260. daies sometime three daies and an halfe sometime a time times and halfe a time that Antichristianisme should buckle with and preuaile against the truth but after this time ended there is not a syllable of any more hostility so that if this be taken of some time after these three yeeres and an halfe ended murdering and killing must be expected still this storme being quite blowne ouer which is far from the Lords meaning who hath expressed most plainly the contrary Elias his shutting of the Heauen was also three yeeres and an halfe Antiochus Epiphanes his causing of the daily sacrifice to cease three yeeres and an halfe the time of Christs preaching here three yeeres and an halfe an Antitype or Parallel to which is all the time of the Antichristian rage and of the witnesses prophesying in sack-cloth And hereby it appeareth further that no two particular men are meant here because thus Antichrists time must be somewhat longer than the allotted two and forty moneths for otherwise hee could not kill them after his testimony finished which they are giuing all this time nor insult three daies and an halfe ouer their dead bodies But the foresaid Authors conceiue another meaning of this place as hath beene already shewed Fox One saith that the time of the Councell of Constance is here measured out which was three yeeres and an halfe at the end of which the two famous witnesses of the truth Iohn Husse and Ierome of Prague were slaine being vildly intreated all that time and had their dead bodies cast out vnburied according to the Letter for three daies and an halfe their enemies all this time triumphing for their victory but hearing of the constancy of the Bohemians in cleauing to their doctrine they were stricken with feare as if they had beene reuiued againe Brightman The other expoundeth it of the time from Constantine the great till the Councell of Trent at which the holy Scriptures were put downe whereas the Papals had great ioy for a time this was done ann 1546. and certaine moneths and ann 1550. the Magdâ—burgians shewed some life and spirit againe opposing the said Councell and so manfully behauing themselues that the enemies were put into great feare I haue already shewed my reasons why I cannot consent to either of these expositions Sleid. lâ—b 22. It is threescore and ten yeeres agone and vpward since the Councell of Trent and much longer since the Councell of Constance and yet the Court of the Temple is trodden vnder foot by the Gentiles and great Massacres haue beene in France and England and other places in this time so that if this were the meaning it should also haue beene set forth how the Witnesses of God had beene put to death againe and againe since that time whereas the next thing that followeth is the ruine of the City and the transferring of Kingdomes to the Lord certainly the Court and holy City should thus long agone haue ceased to haue beene trodden vnder foot and not haue continued in this afflicted estate as they doe still As for their exposing of the dead bodies in the street vers 8 9. for the space of three daies an halfe Bullinger Pareus Fox they resolue it wel that apply it vnto the vsage of the dead bodies of many of Gods faithfull seruants at sundry times which they haue not suffered to be interred as the dead bodies of Iohn Husse and Ierome of Prague the dead bodies of those that were massacred in Paris when they had made the poore Protestants secure vpon a marriage the bodies of such generally amongst them as haue not by auticular confession by penance and extreme vnction reconciled themselues vnto them before their death for they deny them all Christian buriall The time of three daies and an halfe as all consent is put for a short time and the rather is this short time thus set forth to keepe Analogy with the other descriptions of this time halfe a mysticall weeke of dayes with halfe a mysticall weeke of yeeres This then is the very same time with the two and forty moneths and 1260. daies but varying in word as best befitteth the keeping of dead bodies vnburied The sense is that in the time before set forth by 42. moneths and 1260. daies as the faithfull should be killed so they should be kept vnburied in greater detestation Brightman Brightman contendeth that this must needs be a different time but he taketh for granted which I cannot yeeld that by that passage going before when they haue finished their prophesie c. is meant the finishing of their whole time But seeing it is clearely meant another way as I haue shewed already there is no such necessity to make three daies and an halfe a diuers time but another description of the same time wherein their cruelty should not be determined in killing only but in exposing the dead bodies of the faithfull vnburied The place is said to be the street of Sodome and Egypt Vers 8. spiritually so called where our Lord
eft soones prepared for their suppression though many thankes be God in such Nations as wherein the liberty of the truth hath beene maintained haue beene out of their Gunshot Neither haue their preparations been in vaine for they both haue and still doe daily kill many And therefore I cannot see how any time already past can agree to that which is here figured out here being no intimation of any more opposition destruction but of fearing and fainting on the Antichristian part till they come to ruine In my poore iudgement therefore here is set forth what shall bee at the end of the halfe weeke before described by two and forty moneths and by 1260. daies making halfe a mysticall weeke of yeeres and three daies and an halfe being as all know halfe a weeke for so the Text precisely saith at the end of the three daies and an halfe And what shall be then Verily an exaltation of the truth no where to bee trodden vnder foot any more In the time of the Gentiles power when some witnesses are slaine others are raised vp but for so much as they are also impugned and many of them slaine I vnderstand the whole succession of witnesses by the two who were made Martyrs some after other some But when this tragicall time shall be ouer they shall be raised vp not to be sought against and to fall any more but to terrifie the aduersaries to propagate the truth finally to be made partakers of the kingdome of Heauen here signified by their being called vp and ascending in a cloud a speech plainly alluding to that of the Apostle 1 Thes 4.17 We that are aliue shall be caught vp together in the clouds to meet the Lord in the aire and so shall euer bee with the Lord. Now this ascending is subioined immediatly after their being raised vp and before the fall of the great City not for that these things shall be done in this order for then some which see that fall and repent should bee conuerted at the day of iudgement which is no time for that but the Argument touching the exaltation of the faithfull is prosecuted together to the last according to the vsuall manner of Scripture ioyning all things touching one and the same Argument together though happening at diuers times and then commeth in that of the iudgement of enemies It is therefore to be vnderstood that the seruants of God shall preuaile and the true Religion shall flourish whereat feare shall come vpon the enemies neither shall they haue power to make resistance any more but in stead of being murthered as in times past they shall to their comfort stand in expectation of the great Day of the Lord when they shall be taken vp in the Clouds and euer remaine in blisse with the Lord. And thus their ascending is also vnderstood by Bullinger and Fox Bullinger Fox After this it is proceeded to the iudgements against the aduersaries when the truth shall be thus exalted a great Earthquake shall shake the great City there shall be a wonderfull commotion in the world they which are for the truth taking courage vnto them and assaulting the contrary part of the Papals and Mahumetans and then their hearts failing them for feare being vnable any longer to withstand the force of the Orthodox the tenth part shall fall away from that City whereof they held before becomming professors of the truth Hest 8.17 as in the daies of Mordecai men became Iewes for feare and of those which yet harden themselues 7000. that is a great multitude shall be slaine Ios 10.11 God fighting against them as hee did sometime against the Canaanites The residue seeing this shall relent and acknowledging their errors embrace the truth thus giuing glory to God Ios 7. as once Ioshua bade Achan giue glory to God and tell the truth All which they suffered before could not make them that suruiued repent as was shewed Chap. 9. v. 20. so that here it being spoken of them in another phrase their repentance must needs be intimated and in this particular most Interpreters agree The whole drift of St. Augustine de Ciuitate Dei is to shew that here haue alwaies beene two Cities the City of God and of the Deuill this city of the Deuill comprehendeth the whole state of the Gentiles in the present sense a Catastrophe whereof shall be when the two and forty moneths appointed are ended no professed enemies to the truth bearing rule in any place being any more after this fatall blow to bee found but as there is one God so there shall be one Religion all ouer the world There will bee perhaps some peruerse sectaries still being frozen in the dregs of superstition till the glorious comming of the Lord to iudgement which cannot then be farre off and of this remainder it may bee that the Apostle speaketh 1 Thes 2.8 that the Lord will destroy by the brightnesse of his comming And thus haue I by the grace of God gone thorow this long darke and obscure way let the learned consider iudge and if I haue erred herein I shall willingly vpon demonstration of such error retreat but if nothing of moment can be obiected let vs stand in a comfortable and assured expectation of this issue glorious to the now despised and mistermed witnesses of the truth but terrible to the aduersaries that now for a time triumph ouer the dead and subdued to their lusts The day of the bitter enemies to the truth shall not last alwaies the time of their Sunne-set shall come shortly and then it shall gloriously arise to vs neuer to goe downe any more till the comming of the Sunne of righteousnesse to glorifie vs with heauenly glory for euer And in all this there is no contradiction to the Lords prediction of the ouer-spreading of sinne at his comming as in the daies of Noah and Lot for when one religion is externally imbraced by all all are not by and by reformed according to the same but rather trusting to the forme of godlinesse most shall giue themselues ouer to licentiousnesse louing the darknes in the midst of this light till the Lord come vpon them as a theefe in the night to their vtter vndoing and confusion For by the consent of all Historians Christians neuer were so licentious as in the time of peace and freedome from persecution of enemies which maketh that which I haue said the more probable and so free from any note of contrariety to other passages of holy Scripture Quest 2. And the seuenth Angell blew his Trumpet Vers 19. and there were great voices in Heauen saying the kingdomes of the world are become our Lords Vers 17 18. c. What is meant by this and in that the foure and twenty Elders in praising God doe further speake of the anger of the Gentiles and the time come of Gods anger and of iudging the dead and rewarding the godly And lastly what is figured
Iulian the Deuill reinforcing his battell againe a Gratian was raised vp and vnto him was ioyned a Theodosius who when Gratian was slaine by Andragathius a Captaine of Maximus and vsurper being Emperour alone behaued himselfe so valiantly that in his time the Heathen idolatry was quite put downe and the temples of idols destroyed neither were any permitted to sacrifice to idols any more For the Deuill seeing his religion to grow towards a desperate estate thought to put all vpon the fortune of one battell and therefore stirred vp Eugenius with his Captaine Arbogastus with a mighty power to set vpon Theodosius but Theodosius hauing prayed vnto God began the battell against them and being miraculously assisted with a mighty wind blowing in the face of the enemy soone gat the victory and they being slaine Theodor. l. 5. cap. 20. Socrat. l. 5. c. 24. Sozem. l. 6. c. 22. cap. 20. there was no place for the old heathen idolatry any more as both Theodoret Socrates and Sozomen agree in their histories And thus the Deuill was cast out of heauen when as his worship in idols could stand no longer for hee that worshippeth idols worshippeth Deuils Chap. 9.20 and all this time he occupieth heauen as it were which is the place of Gods residency to whom alone this seruice is due when this kinde of worship is put downe he is cast out of heauen And at this fall there is great ioy in heauen the Angels who are ministring spirits about Gods chosen being greatly affected with their prosperity for if when one sinner is conuerted there bee ioy in heauen Luk. 15. then much more when so many thousands are deliuered from so great a sinne as idolatry is And this benefit is further amplified by another epithere of the Deuill Vers 10. the accuser of the brethren who accused them night and day before God He that was so infest an enemy against them hath his forces broken and is not so able to doe them hurt as before And then it is more plainely declared by whom hee was thus brought downe and who were the warriours vnder the guardian of Michael and his Angels viz. the brethren who loued not this life vnto the death and all by the bloud of the Lambe Vers 11. hee is the stronger man armed that cast out this strong Champion the Deuill and by his power razed the temples where hee kept possession before and was worshipped Touching the inhabitants of the earth amongst whom the Deuill is said now to be come and therefore a woe to them is proclaimed in these words Woe to the inhabitants of the earth Vers 12. Bullinger Pareus Brightman and of the sea c. Some expound this of earthly minded men who though they be outwardly of the Christian religion yet there is no power of godlinesse in them but the load-stone that draweth their hearts is the earth with the profits and pleasures therof A woe commeth now vpon them they say by variances and warres happening amongst themselues and by the Gothes and Vandals sent as a scourge vpon them to bring them into intolerable miseries And to this doe I so farre forth subscribe as they apply this to the troubles happening after Theodosius his time which was after ann 400. for till that time the fight before spoken of extendeth when the idolatry of the heathen was vtterly subuerted in all the Roman Empire After this there are great stirres by the instigation of the Deuill by meanes of the Gothes and Vandals Heruls and Longobards by the inuasions of whom what miseries the Roman Empire suffered chiefly for the space of one hundred and fifty yeeres ye may see in their history the briefe whereof I haue already set downe in speaking vpon Chap. 9.3 vnder the fift trumpet And well may we by the inhabiters of the earth and sea vnderstand the wicked Roman Empire euen after the suppression of idolatry both because they were Lords of land and sea and because though there were now a forme of religion yet all was full of cruelty hatred and despight by reason of the heresies which gat head in those times as hath beene shewed before in speaking of the blacke horse Some yet hold Fox Forbs that in this passage is onely a briefe of that which is more largely prosecuted in the verses following about the persecuting of the Church but this were very improper by the inhabiters of the earth to vnderstand the Church which is mortified to the world neither by thus expounding it is there any satisfaction giuen touching the interuening time betwixt the battels end before spoken of and the persecuting of the Church which I thinke ought carefully to be obserued As for the short time which the Deuill is said to haue I assent to those that approue the whole time from hence to the end of the world to be but short according to the Scripture phrase and by comparing it with the eternity to come afterwards It was long agoe said Heb. 10.37 a Pet. 3.8 9. Yet a little while and hee that shall come will come and will not tarry and The Lord doth not deferre his comming as some count deferring for a thousand yeeres with the Lord are but as one day This passage is of singular comfort to the godly of these times who are sollicitous for the truth seeing it in so great danger by the preuailings of the aduersary for as in the Primitiue Church when things seemed to bee most desperate they were neerest a most ioyfull time by reason of the vtter ouerthrow of heathen idolatry which straight way followed so I doubt not but when the truth now professed shall be brought to greatest streights there shall be a way happily set opon to come out of them by the vtter ruine of Popish idolatry which shall then bee euen at the doores for though the Deuill may seeme at the first to haue the best yet Michael shall finally ouercome him but wicked worldlings can neuer haue any comfort of immunity from his rage hee growing still more and more terrible to them euen vnto the end and in the end they must suffer with him vnspeakable torments without end or ease there being none to stand by them to help to auert his rage from them as the godly haue Quest 4. To what time is this to be referred Vers 13. whereof it is said Then hee persecuted the woman that had brought forth a male childe What is her flying into the wildernesse with Eagles wings and the time of her abode there called time and times and halfe a time And what is the floud cast out after her and the earths deuouring it Answ Some referre this time to the Apostles dayes Bullinger when the Church soone after Christs ascension began to bee hotly persecuted and hereupon they tooke occasion to disperse themselues amongst the Gentiles where shee abideth to the end of the world set forth by time and times and halfe a
it is to be noted that it is spoken in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesses intimating as one hath well obserued Brightman Vers 8. both the righteousnesse that is by faith imputatiuely and that holinesse which by the spirit of grace is wrought in the Saints for inherent holinesse is imperfect in the best and therefore cannot iustifie and faith where this is wanting is feeble and dead and so vnable to iustifie That we may therefore be fully iustified both are necessary faith to lay hold vpon the perfect righteousnesse of Christ who is our iustification and inherent holinesse to make this garment of righteousnesse shine before men Nothing is more vsuall in this booke than by white and pure cloathing to set forth the sanctity and innocency of Gods seruants see Chap. 3. vers 4. vers 18. Here some in Sardis are commended for that they had not defiled their garments and they of Laodicea are counselled to get them white garments by reforming their wickednesse in respect of which they were said before to be naked yet wee are not here with the Iesuice to conceiue Ribera that the Saints are iust before God by their owne righteousnesse for this is contrary to the whole course of Scripture whereby euery one yea the best is concluded to be a sinner But by the Spirit of God wee are sanctified and so prepared for the Bride groome so many as beleeue and by beleeuing lay hold vpon the bloud of Christ without which our garment of sanctity is spoâ—ted but with which it is washed white as is said of the martyred Saints They washed their robes white in the bloud of the Lambe Reuel 7.14 Let no man then trust to his owne righteousnesse nor yet to the righteousnesse of Christ which he thinketh is imputatiuely made his if there be in him a naked and bare faith onely but consider that the cloathing of the Bride is righteousnes and therefore let him so rest vpon the one as that he neglect not the other relie onely vpon Christs righteousnesse to saluation but vnto this get sanctity of heart and life because otherwise it is dead and profiteth not vnto saluation In that Iohn falling downe and worshipping the Angell that talked with him is reproued and bidden to worship God onely Vers â— it is plaine that all religions falling downe before any creature how excellent soeuer is vnlawfull and by all meanes to be auoided The reason why hee would not be worshipped of Iohn is because he was his fellow seruant and of them that haue the testimony of Iesus for the testimony of Iesus is the Spirit of prophecie If because hee was a Spirit comming from the Lord with this reuelation he were conceiued to be worthy of worship it must be vnderstood that euen in this hee was the fellow of Iohn and the rest of the Apostles to whom the secrets of God were reuealed also and so they had that within them which was as excellent as an Angell for in that they had the testimony of Iesus they had the spirit of prophecy and hauing such a spirit they were no vnderlings that ought a duty to the Angels in heauen but euen fellowes vnto them And if they be fellow seruants to the Apostles then to all the faithfull also seeing they all make but one body in Christ That which followeth touching one sitting vpon a white horse Vers 11. who appeared vnto Iohn the heauen being opened it is generally agreed that he is Christ Iesus Hee doth not now appeare in this manner Bullinger as if according to the order of this vision he did not begin till now to fight against the enemies of his truth for how should Babylon then haue fallen and the beast haue beene destroyed But this fall and destruction hauing beene hitherto set forth in the proper place vnder the figure of Angels powring out their vials and cutting downe with sharpe sickles and by a voyce calling vpon the kings of the earth to be reuenged which they act accordingly now as was needfull the Captaine of these armies imployed in these warres commeth at the last to be described both by the place of his residence heauen the forme wherein he goeth to the warres vpon a white horse the name by which hee is called faithfull and true iudging the word of God the Lord of lords and King of kings his parts and apparell eyes like flames of fire a mouth out of which went a two-edged sword many crownes vpon his head a vesture dipt in bloud and also by his traine the armies of heauen following him vpon white horses and his dominion he ruleth all nations with a rod of iron Whereas his name is said to be such Pareus that no man knew it but himselfe and yet by and by it is said that his name is the word of God it is to be vnderstood that no man could know Christ to be the Word and God but by reuelation The last iudgement hath beene often mentioned before but the Iudge hath neuer beene described wherefore it was necessary now at the last to set downe this ample description of him The Angell that standeth in the Sunne Vers 7. crying to the fowles to gather themselues together to the Supper of the great God doth set forth nothing else Bullinger but how open and manifest a destruction of Antichrist and his adherents shall be made when the time of their finall ouerthrow shall come it shall be as manifest to all the world as the Sunne in the firmament That whereunto the fowles are inuited is the supper of God Vers 18. consisting of the flesh of Kings and Captaines and of mighty men and horses c. this is altogether allegoricall being taken out of Ezechiel the meaning is Ezech. 39.17 Bullinger Pareus c. that as when men are destroyed in the warres their cakasses of all estates and degrees lie as a prey to the fowles of the aire theirs and their horses and retinues and when it falleth out to be thus it is a signe of their vtter destruction so the Lord would hereby haue it vnderstood that Antichrist and his followers the Kings and others that shall still obstinately cleaue to him when by others repenting and reuolting from him he shall be impugned and weakened shall haue a day when as re-uniting their forces to repaire the broken state they shall be vtterly destroyed neuer being able to make head againe till the comming of the Lord to iudgement at what time they shall be taken and cast into euerlasting fire Bullinger Pareus Brightman So that here the end of the gathering together of the kings into Harmageddon vnder the Angell with the sixt viall seemeth to bee fully set forth which was but intimated there Whereas in the next place Vers 20. the beast and false prophet are said to be taken and cast aliue into the lake burning with fire and brimstone and then the remnant
Church making her to long after his comming for her full redemption he that heareth who is inuited to say likewise is euery one that heareth this Prophecie and what a ioyfull estate the faithfull shall be in in Heauen For he cannot but wish and desire for this day Let him that is a thirst come as he longeth after the comming of the Lord to the perfecting of his happinesse so let him come to the Lord by faith and obedience and let him that will this is added to note not that by the power of his owne will he can doe thus but that his will must be sanctified and of vnwilling he must become willing God working in him a new will and new desires before that he can come vnto Christ this Fountaine of liuing water That which followeth is added as a necessary muniment vnto this and to all the bookes of holy Scripture against forgers of the Word of God which the Spirit did foresee would bee in after times Vers 18. For I testifie to euery man that heareth the words of this Prophecie if and man shall adde to these things God shall adde to him the plagues that are written in this Booke c. Vers 16. These are the words of our Sauiour Christ who had before spoken of his Angell whom he sent to testifie these things and therefore in the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I witnesse together Touching the rationall particle for some omit it as redundant but it is of great force to argue a necessity of attending to and reuerently regarding what is here set forth For that must needs be of great consequence which is guarded with such a caution If testimonies be alleaged onely to proue the truth of a thing it doth not so much moue to consider of it but it being auerred to be such as that it is danger of death to depraue it any way all men will beginne to attend vnto it as handling matter of life and death And what is spoken of this Booke by the like reason is well applyed by our Diuines to all Bookes of holy Scripture for why is it so dangerous to take away or to adde vnto this Booke but because it is of God And is it not as dangerous then to intermeddle in this kinde with any other of the Bookes of God such as all the Bookes of Scripture are But it is well added to this as the last as the charge of not putting to or taking away from the Bookes of Moses is added in the last of his Bookes Bellarmine excepteth against this inference Deut. 4. holding that the threatning pertaineth only to the detractors from or adders to this Booke and necessarily for otherwise with what colour could they obtrude to the people of God vnwritten traditions as being of equall authority with the Word of God How durst they take away the Cup in the holy Communion and the second Commandement out of the Decalogue and with such audacity change our Lord in many places into our Lady with many the like corruptions With what face could they hold and maintaine that all things necessary to saluation are not set forth in the holy Scriptures when as they are so compleat as that there may be no addition made vnto them But this exception will doe them no good when God shall iustifie his care to be a like tender ouer all other Bookes of Scripture as ouer this diuine Booke And that these words may be certainly knowne to be the words of Christ Vers 20. Saint Iohn saith for conclusion Hee which testifieth these things saith Surely I come quickly Amen Euen so come Lord Iesus For whose comming that we may be the more fit let vs acquaint our selues with the things herein contained sith they are left vnsealed to vs to this end and purpose and being acquainted with these mysteries which being explained as through Gods assistance thou hast them here presented vnto thee doe so euidently shew the Pope to bee Antichrist and his estate together with all that follow him to bee damnable halt not betwixt two opinions but bee a resolute reformed Catholike nothing doubting but certainly expecting their finall ouerthrow and confusion and thine owne deliuerance and euerlasting saluation which let vs all pray with this our blessed Apostle that it may come quickly Amen Trinuni Deo gloria Errata In the Catalogue of Names for Cicillus read Cyrillus PAge 27. for doe reade to p. 31. wandring r. wauering p. 44. or r. 2. p. 60. Ioh. 24. r. 2. p. 78. his r. has in marg p. 92. aninū r. animū in marg p. 104. run r. cun p. 140. was r. as p. 163. Secutoro r. Secuturo in marg p. 177. onus r. vnus in marg p. 183. word r. world p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. X. p. 485. Pope r. pompe p. 493. vilitate r. venerate p. 5 14. which time r. after which time