great that they cannot be measured so copious that they cannot be defined so precious that they cannot be valued Every moneth Like the Lemmon tree which ever and anon sendeth forth new Lemmons as soon as the former are fallen down with ripenes And the leaves No want of any thing either for food or physick Ita balbutit nobiscum Deus Verse 3. And there shall be no more curse No casting out by Excommunication no cause of any such thing Of God and of the lamb He and the Father are one Joh. 10.30 See the Note there Verse 4 And they shall see his face How we shall see God whether with our minds only or with bodily eyes we shall behold his invisible Majesty in the glorious face of Jesus Christ there can nothing be determined And his name shall be As servants of old had their masters name branded in their fore-heads Verse 5. And there shall be no night See the Note on Chap. 21.25 For the Lord God He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light essentiall And they shall raign Raign together with Christ a part of whose joy it is that we shall be where he is John 17.20 he will not be long without us Verse 6. And he said unto me This is the conclusion of the whole prophecy and it is very august and majesticall These sayings are faithfull and true Thus among other evidences of its divinity the Scripture testifies of it self and we know that its testimony is true The Lord God of the holy Prophets Some copies have it The Lord God of the spirits of the Prophets He is the God of the spirits of all flesh but of the spirits of Prophets in a speciall manner for those holy men spake no otherwise then as they were acted or imbreathed by the holy Ghost 2 Pet. 1.21 See the Note there Sent his Angel As Chap. 1.1 The authority therefore of this book is unquestionable what ever some have surmised from Chap. 20.4 that it was the work of Cerinthus or some other millenary Verse 7. Blessed is he that keepeth In memory and manners Chap. 1. Those were pronounced happy that read and hear but so as they retain in minde and practise the contents of this book Verse 8. Saw these things and heard them So that there is no colour of cause why any one should doubt or distrust such a witnesse â— fell down to worship This is the second time It is hard to say how oft a Saint may fall into the same sin howbeit they sin of incogitancy put them in minde and they mend all They sin of passion and passions last not long There is no way of wickednes in them they make not a trade of it Psal 139. Verse 9. See thou do it not See the Note on Chap. 19.10 For I am thy fallow-servant Wicliffe disallowed the invocation of Saints and Angels whom he called servants not gods For the word Knave which he used signified in those daies a servant not as it doth in our daies a wicked varlet as his enemies maliciously interpret it Bellarmine for one a man utterly ignorant of the English tongue Verse 10. Seal not Keep them not up for thine own proper use as he did that wrote upon his writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things for myself but freely impart them and in such fort as that others may conceive and improve them For the time is at hand And every daies events shall explain the prophecy Verse 11. He that is unjust c. q. d. Let things be fore-told never so plainly and fall out never so accordingly yet wicked men will be uncouncellable uncorrigible Isa 26.10 But if any man be ignorant let him be ignorant 1 Cor. 14 38. He fals with open eyes let him fall at his own peril who so blinde as he that will not see Hâ—s 4 1â— Ephraim is joyned to idols let him alone He hath made a match with mischief he shall have his belly-full of it Let him be righteous still Let him presevere and proceed Verse 12. Behold I come quickly Therefore quicken your pace bestir your selves lustily your time is short your task is long your wages unconceivable Verse 13. I am Alpha and Omega And am therefore worthy to be believed in my predictions of future events which I can easily bring about and effect sith to me all things are present Verse 14. That they may have right That they may be assured of their interest in Christ and his kingdome Plutarch tels of Eudoxus that he would be willing to be burnt up by the Sunne presently so he might be admitted to come so near it as to learn the nature of it What then should not we be content to doe or suffer for the enjoyment of Christ and heaven Verse 15. For Without are dogs In outer darknes The Irish air will sooner brook a toad or snake to live therin then heaven will brook a sinner And whosoever loveth Though he make it not Some will not coyn a false tale that yet will spread it these are equally guilty and excluded Gods kingdom Ps 52.3 Verse 16. Have sent mine Angel With wearines of flight as Dan. 9.21 I am the root That bear up David by my Deity but am born of him in regard of my humanity Verse 17. And the spirit and the bride i.e. The bride sanctified and set a work by the spirit Rom. 8.26 And let him that heareth say Come Abrupt sentences full of holy affection q d. Let him pray daily Thy kingdom come Heu pietas ubi prisca profana ô tempora mundi Faex vesper prope nox ô mora Christe veni And let him that is athirst come q. d. If you think me long a coming come to me in mine ordinances there I will stay you with apples comfort your with flagons Cant. 2.5 That water of life freely See the Note on Chap. 21.6 Verse 18. If any man shall adde unto these things Either to this or to any of the fore-going books of Scripture Deut. 4.2 Prov. 30.6 Gal. 3.15 2 Tim. 3.16 17. All which not withstanding the Jews have added their Deuteroseis the Turks their Alfurta the Papists their unwritten verities which they equalize at least to the Scriptures Verse 19. And if any man shall take away Sith every word of God is pure precious and profitable Prov. 30.5 2 Tim. 3.16 Verse 20. Even so Come Lord Jesus This is the common and constant vote of all good people and is therefore pinned as a badge upon their sleeve 1 Thess 1.10 See the Note there Verse 21. The grace of our Lord An epistolary conclusion The Revelation is rather to be counted an Epistle then a book Read it as sent us from heaven and ruminate what ye read Deo soli Gloria Mellificium Theologicum OR THE MARROW OF Many good Authours Painfully and carefully extracted and distilled into a Decad of divine Discourses by way of Exercitation Essay or Common-place Wherein these ten Heads are largely handled Abstinence
strange strife still not of earchly but of spirituall powers about the possession of mans heart If Satan can get that he is safe And so Satans Vicar It was a watch-word in Gregory the 13. time in Q. Elizabeths daies My son give me thy heart Be in heart a Papist and go where you will do what you will Verse 10. Of those things which they So doe the Papists in railing against imputed righteousnesse assurance of salvation the testimony of Gods Spirit witnessing with our spirits c. In those things they corrupt themselves As in eating drinking carnall copulation In Râ—ais c. holding neither mean nor measure as he in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was good for nothing else but to epicurize Verse 11. In the Way of Cain The devils Patriarch the first Apostate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was fulfilled literally in Alphonsus Diazius who slew his brother John because he was a Protestant and mystically in all that are guilty of spirituall parricide Andran greedily Gr. Were poured out as water out of a bottle they ran headlong after the wages of wickednesse not caring which way they came by it so they had it Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are spots Or Rocks or muddy-holes that harpy-like not only devour but defile all that they touch In your feasts of charity See these described by Tertullian â— adversâ— gentes cap. 39. When they feast with you Thrusting themselves into your company whether invited or not sin having oaded an impudency in their faces Feeding themselves As fatted cattle fitted for the slaughter Without fear Of being ensnared by the creatures Pro. 23.2 Clouds they are Light and constant only in their inconstanâ—y Twice dead Killed with death Revel 2.23 Such as for whom hell gapeth Verse 13. Wandering starres That were never better then Meteors Sr Francis Drake in his travels reporteth That in a certain Island to the southward of Celebes among the trees night by night did shew themselves an infinite swarm of 〈◊〉 seeming worms flying in the air whose bodies no bigger then an ordinary slie did make a shew and give such light as if every twig on every tree had been a lighted candle or as if that place had been the the starry sphere Loe such were these impostours Verse 14. And Enoch also Enoch fore-told the day of Judgment before Noah the deluge That day is longer before it comes but shall be more terrible when it is come The Lord cometh Syr. Maranatha Hence the Jews say that the great excommunication Muranatha was instituted by Enoch Verse 15. Toconvince all To set them down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leave them excuselesse speechlesse self-condemned Of all their hard speeches Their rude crude crooked crosse speeches uttered with perverse lip 1 so Solomon cals them Pro. 4.24 as if the upper lip stood where the nether lip should Verse 16. These are mumurers Vt porci saginati saith Aretius as boars in a frank Complainers Invalidum omne natur â querulum saith Seneca Weak ones are never without their ailments After their own lusts So many lusts so many Lords Great swelling words Bubbles of words See the Note on 2 Pet. 2.18 The Syriack renders it stupendious stuff Having mens persons Licking up their spettle as it were and loading the Mouse with the Elephants praises Verse 17. Of the Apostles Paul and Peter from whom Saint Jude borroweth much of this his Epistle See my Preface to Gods love-tokâ—ns Verse 18 Mockers Who fleer when they should fear See the Note on 2 Pet. 3.3 Verse 19. Wâ—oseparate From Church-assemblies upon pretence of nâ—wer lights greater holinesse The Arabick renders it Intermitters sc of Church-worships Ser suall Gr. Animal such as have no more then a reasonable foul and are yet in their pure naturals 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having not the spirit Unlesse it be the spirit of delusion as Muncer the Anabaptist had who wrote a book against Luther Scultet Annal. 138. dedicated it To the most illustrious Prince Christ as his words are upbraideth Luther with want of the Spirit and calleth him a carnal man a silly soul c. Verse 20 Building up By holy conference a singular help a most needfull but too much neglected duty Praying in the holy Ghost Whose creature fervent praier is Verse 21 Keep your selves Remit nothing of your former fervour Verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec est sancta violentia optabilis rapina Huron Suâ—ton And of some Or according to other copies Resell their false reasonings and dispute them out of their errours Verse 23. Out of the fire viz. of hell as the Angel pulled Lot out of Sodome as ye would save a drowning man though ye pulled off some of his hair to save him Even the garment spotted As Nero's was when he rode in the same horse-litter with his own mother Verse 24. That is able q. d. I can only counsel you its God must keep you Verse 25. See the Note on 1 Tim. 1.17 A COMMENTARY OR EXPOSITION UPON THE REVELATION of S. John the Divine CHAP. I. Verse 1. The Revelation OR manifestation of many divine mysteries by the Mediatour who came out of his Fathers bosome to John who had the minde of Christ and that purposely for the behoof and benefit of the Family of faith who are all of his Cabinet-councel Joh. 1. 1 Cor. 2.16 Gal. 6.10 Psal 25.14 Things which must shortly That is sooner or later in their proper season Gods time seems long because we are short Nullum tempus occurrit regi saith the Lawyer The Ancient of daies is not to be limited Verse 2. Who barc record of the Word This John the Divine then was John the Evangelist what ever Dennis of Alexandria dispute to the contrary Verse 3. Blessed is be that readeth sc With attention affection application and practice Hierâ—eâ—ist ad Pâ—ulm Aegid Abbas Norimberg As knowing that this book hath Tot sacramenta quot verba so many words so many mysteries and that these words are Vivenda non legenda not more to be read then to be lived as one said once of the hundred and nineteenth Psalm Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From him which is An august description of the Father by a manifest allusion to Exod 3.14 Some Critick reading the words as they lie in the Originall would be apt to complain of an incongruity Non dâ—heâ—t verba 〈…〉 â—ra uliâ—sâ—bessâ— regulis Donatâ— Greg. and to say Novè duritèr dictum But God methinks should have leave given him by these Logodaedali to pronounce his own name undeclined and by an out rule who himself is undeclined and comes not under any rule And from the seven spirits So the holy Ghost is here called for his manifold gifts and operations in the hearts of those seven and all other Churches In like sort he is called The
to God and love to his countrey-men the Apostle wisheth himself Anathema that is not to be separated from the Spirit and grace of Christ for so he should have sinned but from the comforts of Christ the happinesse that comes in by Christ as one well interpreteth it Verse 4. The adoption For Israel was Gods first-born and so higher then the Kings of the earth Ps 89 27. And the glory The Ark of the Covenant 1 Sam. 4.21 whence Judea is called the glorious land Dan. 11.41 The Covenants The morall law in two tables The giving of the law The judiciall law The service The ceremoniall law 〈◊〉 The promises Of the Gospel made to Abraham and his seed for ever These promises are a precious book every lear whereof drops myrth and mercy Verse 5. Of whom is Christ This is as great an honour to all mankinde how much more to the Jews as if the King shâ—uld marry into some poor family of his Subjects Verse 6. Not as though the word That word of promise v. 4. which is sure-hold Yeâ— and Amen For they are not all Israel Multi sacerdotes panci sacer dotes saith Chrysostom multi in nominc panci in opere So here Verse 7. Neither because they are This profiteth them no more then it did Dives that Abraham called him Son Verse 8. The children of the promise Abraham by beleeving Gods promise begat after a sort all beleevers yea Christ himself the head of his seed his Son according to the flesh but more according to the faith Verse 9. At this time See the Note on Gen. 18.10 Verse 10. But when Rebecca She and not Isaac is named because she received the Oracle whether from the mouth of Melchisedech or some other way I have not to determine Verse 11. For the children c. Here the Apostle wadeth into that profundum sine fundo Predestination Being not yet born Sapores son of Misdates King of Persia began his raign before his life For his father dying left his mother with childe and the Persian Nobility set the Crown on his mothers belly acknowledging thereby her issue for their Prince before she as yet had felt her self quick God elects not of fore-seen faith or works but of free-grace Verse 12. Shall serve Servitude came in with a curse and figureth reprobation Gen. 9 25. Joh. 8 34 35. Gal. 4.30 Verse 13. Esau have I hated i. e. I have not loved him but passed him by and this praecerition is properly opposed to election Verse 14. Is there Carnall reason dares reprehend what it does not comprehend Verse 15. Bonavent in lib. 1. sent dist 41. â— q. â— I will have mercy c. Dei voluntas est ratio rationum nec tantùm recta sed regula Verse 16. So then it is not c. Nec volentis nec volantis as a Noble-man gave it for his Motto though a man could run as fast as a bird can fire Verse 17. Raised thee up For a vessel of wrath and an instance of my justice Verse 18. Therefore God being a free agent cannot be unjust he is bound to none Verse 19. Why doth he yet finde fault Queritur saith the Vulgar which interpretation cozened Aquinas as if it had been written Quaeritur So Luk. 15.8 Gregory the great and others for Everrit reade Evertit which mistake produced many groundlesse glosâ—es Verse 20. That repliest against God Gr. That chattest and wordest it with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 21. Of the same lump The Apostle alludeth to mans creation and therehence ascendeth to Gods eternall decree of predestination Verse 22. Fitted to destruction Non dicit Deum eos aptasse ad interitum ne videretur dicere Deum eis indidisse peccatum quo ad exitium praeparentur Molinaeus in Anat. Armin. Verse 23. And that he might He rejected some that his mercy might the more appear in the election of others Verse 24. Even us Not me Paul only hath he assured of vocation and so consequently of election to eternall life Verse 25. And her beloved Jer. 12.7 God cals the Church the beloved of his soul or as the Septuagint and Vulgar reade it his beloved soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 26. The children c. This is such a royalty John 1.12 as the Apostle worthily wondereth at and sets an Ecce upon it Verse 27. Aremnant Reserved for royall use Diaconos paucitas honorabiles fecit saith Hierom Sic sanctos say I. Verse 28. A short work When once he sets to work to cut off hypocrites Verse 29. Except the Lord of Sabaoth That is Of Hosts God is Commander in chief of all creatures The Rabbins well observe that he hath Magnleh Cheloth and Matteh Cheloth Kimâ—bâ— two generall troops as his horse and foot the upper and lower troops ready prest Verse 30. Which is of faith Faith wraps it self in the righteousnes of Christ and so justifieth us Verse 31. The law of righteousnes That is The righteousnes of the law Verse 32. For they stumbled So they doe to this day Jo. Fox Christ Triumphans â—pist So do Papists and carnall Protestants Non frustrà Lutherus in libris totiès vaticinatus videtur sese vereri dictitans ne se extincto verailla justificationis disciplina prorsus apud Christianos exolescat Verse 33. See the Note on 1 Pet. 2.6 CHAP. X. Verse 1. My hearts desire SO it should be ours See my True Treasure Chapter 7. Sect. 2. Verse 2. They have a zeal of God So had those two Rabbins David Rubenita Alsted Chron. 426. and Shelomoh Molchu that set upon the Emperour Charles the fift to perswade him to Judaisme and were therefore put to a cruell death anno 1530. So had Latimer before his conversion I was as obstinate a Papist saith he as any was in England Insomuch that when I should be made Bachelour in Divinity my whole Oration went against Philip Melancthon and his opinions c. Being a Priest and using to say Masse he thought he had never sufficiently mingled his massing wine with water and moreover that he should never be damned if he were once a professed Frier Act. and Mon. fol 1571. with divers such superstitious phantasies Zeal without knowledge is as wilde-fire in a fools hand it is like the devil in the demoniack that casts him sometimes into the fire and sometimes into the water Verse 3. For they being ignorant The soul that is without knowledge is not good and he that without knowledge hasteth with his feet sinneth Prov. 19.2 the faster he goeth the farther he is out Verse 4. For Christ is the end c. q. d. By and for Christs sake is the righteousnes of God But the Jews submit not to Christ therefore not to the righteousnes of God Verse 5. Shall live by them This doe and live that is saith Luther morere die out of hand for there is no man lives and sins not We can as
I have seen thy face as the face of God This Esau death meets a member of Christ with kisses instead of frowns and guards him home as he did Jacob to his fathers house Verse 27. All things under his feet This Psal 8 7 8. spoken of man in generall is properly applied to the man Christ Jesus in whom also it extendeth to the Saints who are therefore more glorious then heaven earth or any creature and shall have power over all Rev. 2.26 Verse 28. That God may be all in all Till sin and death be abolished we have no accesse to God but by Christ But after that all enemies be trod under foot then shall we have an immediate union with God yet so as that this shall be the proper and everlasting praise of Christ that he is the procurer of that union Cameron de Eccles Verse 29. Which are baptized c. The severall senses that are set upon this Text. See in Beza Piscator but especially our new Annotations upon the Bible Verse 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenae In jeopardy every hour Carrying our lives in our hands as both the Hebrews and Greeks phrase it Verse 31. By our rejoycing i. e. By our infirmities afflictions wherein he so much glorieth 2 Cor. 11. and 12. as an old souldier doth of his scars As if the Apostle should say I appeal to all those miseries that I have suffered amongst you for a testimony Verse 32. If after the manner c. Paul sought with beasts at Ephesus after the manner of men that is say some the men of Ephesus fought with him after the manner of beasts Others more probably understand it literally If after the manner of men Beza Sclatter that is as men use to do to shew their valour he meaneth those Bâ—stiaâ—ij among the Romans I have been cast to the beasts Chrisostom Ambros and have either overcome them as Lysimachus did the lion or have been spared by them as corpora sanctorum Martyrum tangere multoties refugiebant bestiae saith the Historian what advantageth it me c. And this later sense is a stronger argument of the resurrection Let us eat and drink An ill inference of men of corrupt mindes and destitute of the truth Chrysostome saith There were a sort of such in his time as said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anâ—â—â—â—on Give me to day and take thou tomorrow And have not we those that say Let us be merry while we may we shall never be younger Ede bibe lude post mortem nulla vâ—luptas It was wisely done of the Romans to banish Alaecus and Philiscus a couple of swinish Epicures lest they should by their evil communication and conversation corrupt others Aelian l. 9. Verse 33. Evil communication Evil words are not winde as most imagine but the devils drivell that leaves a foul stain upon the speaker and oft sets the like upon the hearer Shun obscene borborology saith one and unsavoury speeches thou losest so much of thine honesty and piety as thou admittest evil into thy tongue Verse 34. Awake to righteousnesse Go forth and shake your selves as Samson did out of that dead lethargy whereinto sin hath cast you your enemies are upon you and you fast asleep the while I speak this to your shame Ignorance is a blushfull sin Are ye also ignorant said Christ to his Apostles q. d. that 's an arrant shame indeed The Scripture sets such below the Oxe and the Asse Verse 35. But some man will say Some Epicure will object and say How can these things be A privatione ad habitum non datur regressus See the Note on Act. 17.18 Verse 36. Thou fool A hard knot must have a hard wedge a dead heart a rousing reproof He confutes Atheists from the course of nature which they ascribe so much unto Verse 37. And that which thou sowest This is an answer to the Epicures second demand vers 35. with what body do they come with a dead diseased rotten body c No no saith the Apostle Sin only is rotted with it's concomitancies infirmities but the rotting of the body is but as the rotting of corn under the clod that it may arise incorruptible Or as the melting of an old piece of plate in the fire to bring it out of a better fashion Verse 38. But God giveth it a body Deus naturae vires vices ita moderatur c. saith one God so orders all that nothing is done without him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Hebrew word that signifieth an ear of corn doth also signifie a word because every field of corn is a book of Gods praise every land a leaf every leaf a verse every ear a word every corn of wheat a letter to expresse the power and goodnes of God Verse 39. All flesh is not the same This is another answer to the Epicure who might haply reply and say If mans flesh when rotted shall revive why not likewise the flesh of other creatures The Apostle answereth All flesh is not the same c. Mans flesh only is informed by a reasonable and immortall soul not so the flesh of other creatures And hence the difference Verse 40. There are also coelestiall Stars and spirits the inhabitants of that other heaven I finde saith a Divine like one another Meteors and fowls in as many varieties as there are severall creatures Why Is it because man for whose sake they were made delights in variety God in constancy Or is it because that in these God may shew his own skill and their imperfection The glory of the terrestriall The glory of our terrestriall bodies shall at the resurrection be celestiall they shall be more like spirits then bodies so clear and transparent saith Aquinas that all the veins humours nerves and bowels shall be seen as in a glasse they shall be conformed to the glorified body of Christ as to the standard Verse 41. One star differeth c. The morning-star is said to cast a shadow with it's shine Canst thou binde the sweet influences of the seven starres Job 38.31 Whose work is to bring the Spring and which like seven sisters or lovers as the word signifies are joyned together in one fair constellation Or lose the bands of Orion The star that brings winter and bindes the earth with frost and cold Canst thou bring forth Mazzaroth the Southern constellations Or canst thou guide Arcturus with his sonnes that is the Northern stars those store-houses of Gods good treasure which he openeth to our profit Deut. 28.12 Verse 42. So also is the resurrection Whether there are degrees of glory as it seems probable so we shall certainly know when we come to heaven Three glimpses of the bodies glory were seen in Moses his face in Christs transfiguration and in Stephens countenance Verse 43. It is raised in power The resurrection will cure all infirmities At Stratford-bow were burned in Queen
A great mercy Optimum solatium sodalitium Verse 12. Epaphras who is one of you See Chap. 1.7 and the Note there That ye may stand perfect In his absence especially for then the devil is most busie as he was with the people when Moses was but a while in the Mount Exod. 32. Verse 13. And them that are in Laodicea A Minister must be like the Sun that shineth not only within it's own oâ—b but iâ—lightneth all round about it and within the reach of it Verse 14. And Demas he will needs be one and is but without any title of honour as the rest He began to be suspected and he afterwards proved an utter apostate and as Dorotheus saith an Idol-Priest at Thessalonica Verse 15. Salute the brethren Christianity is no enemy to courtesie It removes not but rectifies it The brethren which are in Laodicea There God had his remnant there Christ was Amen the faithfull and true witnesse and there there were such as by a new creation of God were begotten again even among to carâ—â—ssâ— a multitude Revol 3.14 There remain in Constantinople at this day above 20. Churches of Christians and in Thessalonica above 30. besides very many Churches abroad in the province c. Breerw Enquir Chytrae de statu Ecclesiar The whole countrey of Asia the lesse wherein stood Colosse Laodicea and Hâ—erapolis is now under the power and superstition of the Turk yet no doubt God hath his remnant there Verse 16. Reade the Epistle from Laodicea Other good books then must be read as well as the Scriptures yet not idle pamphlets and love-toies These should be burnt as those curious books were Act. 19. Verse 17. And say to Archippus Archippus was a Pastour of the Laodicean Church So that before S. Johns time in Pathmos they began to cool That thou fulfill it By preaching the Word in season out of season c. and so doing the work of an Evangelist fulfilling his Ministery 2 Tim. 4.2 5. This to do the people were to excite their Pastour yet with all due respect and reverence to his office 1 Tim. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Elder must not be lashed or jerked with the scourge of the tongue as a puny but intreated as a father Verse 18. Remember my bonds To pray for me and minister to me c. This he here inserteth as his last charge that they may the better remember and practise it Something we should leave with those we love that may stick by them and stand them in stead when we are gone or have done with them A COMMENTARY OR EXPOSITION Vpon the first Epistle of S. Paul to the THESSALONIANS CHAP. I. Verse 1. Paul and Silvanus OTherwise called Silas Act. 15.40 as Iehoshuah the high-Priest is called Ieshua Ezra 3.2 and 5.2 it is not therefore unlawfull to abbreviate names Unto the Church of the Thessalonians Thessalonica the chief City of Macedonia is now known by the name of Saloniks and is under the Turk For the plantation of a Church here see Act. 17.1 2 3 c. Breer Enquir P 68. together with the Notes there There are 30 Churches of Christians in it at this day and but three of Mahometans Verse 2. We give thanks to God Thus he beginneth most of his Epistles with thanksgiving This being held to be the first that ever he wrote to any of the Churches The beginning of his strength as Reuben Jacobs first-borne and the excellency of dignity Genesis 49.3 Verse 3. Remembring without ceasing A good memory is required to assiduity in praier All the faculties are exercised and the whole man hard wrought Your work of faith We believe not without much conflict When faith goes about to lay hold on Christ the devil raps her on the singers and would beat her oft Hence the believer hath such ado to believe And labour of love Every mans love is as his labour is Heb. 6.10 Therefore also love and labour are of one root in latin because love is diligent and laborious And patience of hope To wait the accomplishment of Gods promises Thus every Christian vertue hath it's proper distinctive character to difference it from that which is counterfeit In the sight of God True grace will stand to Gods triall which false grace cannot abide as Alchy my gold cannot passe the seventh sire nor doth it comfort the heart as true gold doth Verse 4. Knowing brethren beloved of God Knowing it by the judgement of charity not of infallibility He that believeth hath the witnesse in himself 1 Job 5.10 But the white stone the new name and the hid man of the heart are not certainly known to any but to such as have them Howbeit holy men in some degree are known one to another to make the communion of Saints the sweeter Strong confidence one may have of anothers salvation but no certainty either of sense or of science much lesse of faith or immediate revelation Verse 5. For our Gospel came not Hence he collects their election according to Act. 13.48 The Ministery sent to a place is an argument of some elect there A husbandman would not send his servant with his sickle to reap thistles and nettles only As ye know what manner The Church is endued with the spirit of discerning and Ministers should approve themselves spirituall in word and conversation 1 Cor. 2â— 10. Verse 6. Followers of us and of the Lord The Apostles walked in Christ Col. 2.6 as Christ 1 Job 2.6 their lives were a Commentary upon his life 1 Pet. 2.9 Received the word in much affliction Opposition is as Calvin wrote to the French King Evangely genius the black Angel that dogs the Gospel at the heels To preach saith Luther is nothing else but to get the ill will of the world With joy of the boly Ghost Which bore them up above all persecutions as blowne bladders beare a man up aloft all waters Verse 7. So that ye were ensamples Gr. Types moulds paterns of piety to those that were in Christ long before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A brave commendation and not every mans happinesse Affliction to some is like a growing ague or as a warm rain to garden-herbs that maketh them shoot up sensibly in one night Verse 8. For from you sounded out A vobis dissâ—matus est sermo Remigius commenting upon this place telleth us that the Apostle here speaketh some what improperly by saying Diffamatus for Divulgatus This man knew not belike that S. Paul wrote in Greek and not in Latine So great was the ignorance of that ninth age The Greek word importeth that from the Thessalonians the word of the Lord sounded out as a trumpet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and resounded as an Eccho A vobis ebuccinatus est serâ—â— Domini So Vatablus rendereth it So that we need not to speak A good people may ease their Pastour of a great deal of pains Verse 9. What manner of entring in c.
crown of gold round about it To insinuate thus much saith one that we must be like the Ark of the Covenant being builded and reared up still toward the mark not only when the Lord seedeth us with the sweet Manna of his mercy but also when he afflicteth us with the sharp rod of his correction and alwaies keep the Tables of the Testament which are the Commandments that by saith in Christ who is the propitiation for our sins we may obtain the golden crown of eternall life Verse 5. And over it the Cherubims The Ark covering the Law within it the Mercy-feat upon it and over them two Cherubims covering one another All these set forth Christ covering the curses of the Law in whom is the ground of all mercy which things the Angels desire to pry into as into the patern of Gods unsearchable wisdome and goodnesse Verse 6. Were thus ordained Gr. Prepared sitted finished by the hand of the artificer and therefore called worldly in a good sense ver I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. For the errours Cr. The not knowings of the people Those errours that they could not help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet must else have answered for Ignorat sanè improbus omnis saith Aristotle Ignorance is the source of all sin the very well-spring from which all wickednesse doth wooze and issue What will not an ignorant man doe who knows not but he may doe any thing The dark places of the earth are full of the habitations of emâ—lâ—y Psal 74.12 Christ therefore expiated the ignorances of his people Verse 8. The way into the holiâ—st That is into heaven typified thereby Was not yet made manifest In regard of performance and that evidence of saith and doctrine that is held forth under the Gospel The mystery of Christ was manifested piece meal and parcel-wiâ—e Heb. 11. Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which was a figure Gr. A Parable that is such a from of service as intimated some greater matter then to the sense appeared and called upon the people to look thorow the type to the truth of things thorow the history to the mystery Verse 10 Till the time of reformation Gr. Of direction or correction that is Evangelicall and spirituall worshâ—p that shall take place in the Church till the times of the restitution of all things shall come at the last day Act. 3.21 Verse 11. Of good things to come i.e. Of spirituals that were expected as things to come when Christ came with a Cornu-copia a horn of salvation in his hand The Latines call prosperous things Res sioundâ—s things to come A more perfect tabernacle i. e. His humane nature not made with hands 107 of this building that is not by the power of nature by the ordinary course of generation Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither by the bloud of calves As the Leviticall high Priest did ver 7. Having oâ—tained Gr. Having found See Rom. 4.1 The Latines also use invenire for acquirere to finde for to obtain See also Mat. 16.25 Christ overcame by suffering and by his own bloud purchased his Church as an Acheldama or field of bloud Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—or itâ—lu ciny cat carb nâ—s extiâ—â— perâ—nsti sunt The ashes of an heiser Gr. Ashis and cinders mâ—xt together as a monument of Christs most base and ut most afflâ—ctions and of our justification and sanctification thorow faith in his name Sprinkling the unclean With an hysop-bunch to note That none can have comfort either by the merit or spirit of Christ without true mortification Verse 14. By the eternall spirit That is By his deity called the Spirit of holinesse Rom. 1.4 and the spirit 1 Tim. 3.16 that gave both value and vertue to his death both to satisfie and to sactifie Purge your conscience This is that eternall redemption vers 12. From dead Works The most specious performances of unregeneraoe persons are but dead works because they proceed not from a principle of life and have death for their wages Rom 6. A will written with a dead mans had can hold no law God will be served like himself Verse 15. For the redemption Here he sheweth the reasons why it was needfull that Christ should enter by his own bloud verse 12. scil to expiate our sinnes and to possesse us of heaven Verse 16. For where a testament is See the Note on Chap. 8.6 Here the testatour is Christ heirs the Saints legacies the gifts of the spirit Executour the holy Ghost wintnesses Apostles Martyrs c. Verse 17. Whiles the Testatour liveth For it is in his power to alter it at his pleasure as reason requireth Our Henry the second first crowned and then cast off his eldest son Henry not suffering him to be what himself had made him Verse 18. Was dedicated Or initiated to holy use Levit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16.15 16. Verse 19. He took the bloud See Exod 24 8. And sprinkled both the book which as it seemeth was laid on the Altar to be sanctified thereby the very book of cod is sprinkled with the bould of Christ that it may be opened and of use to the faithsull Verse 20. Saying This is the bloud c. A tropicall and sacramentall expression whereunto our Saviour seemeth to allude in those words of his This Cup is the new testament in my bloud c. The Sacraments of the old testament had a resemblance unto the New but that was for works of the Law this is for remission of fins Verse 21. He sprinkled with bloud This sprinkling had a fore-shadowing of sprinkling of the bloud of Jesus Christ 1 Peter 1.2 Isaiah 52.15 by his finger that is by his Spirit Luke 11.20 with Matthew 12.28 Verse 22. Purged With bloud Which yet of it self impureth and fouleth Verse 23. But the heavenly things Those spirituall good things set forth by the types of the Law Or the Church under the Gospel called Ierusalem that is above c. Verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To appear in the presence As a Lawyer appears for his client opens the case pleads the cause and it is carried Verse 25. Not that he should offer As Popish Masse-mongers will have it Eamus ad communâ—m errorem said Domitius Calderinus to his friends when they perswaded him to goe to Masse Anno Domini 1442. Let us go to the common errour Verse 26. To put away sin To abrogate it Heb. 1.18 to binde it in a bundle seal it up in a bag Dan. 9.24 cast it behinde him as cancelled obligations Mic. 7. blot out the black hand-writing with the red lines of his bloud drawn over it Verse 27. But after this the judgement Every mans deaths-day is his doomsday Many of the Fathers held that mens souls were not judged till the last day Which opinion is as contrary to Purgatory for which Bellarmine alledgeth it as the truth Verse 28. The second time
that that was the truth that they professed and sealed with their bloud These in things imitable are as the cloud that led Israel but in things unwarrantable for in many things we fail all as the black of the cloud which who so followeth with the Egyptians is like to be drowned as they Let us lay aside every weight Or burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or swelth He that runs in a race will not have a burden upon his back or shut up himself in a strait-bodied suit The sinne which doth so easily beset us Or that sticks so close to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that troubles and puzzles us or that curbs us and girds us in that we cannot run at liberty Inordinate passions saith one come like foul weather before we send for them they often prevent all action of the will but good affections are so overlaid with sin which compasseth us about that if we gather not winde under their wing so ponderous the flesh is they cannot mount up to purpose Let us run with patience This seems to be a contradiction as one observeth for running is active patience passive but he that here runs without patience never gets to the end of the race for in the race of Gods commandments men have foul play one rails another stops him c. The race Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strife-race for we must run and fight as we run strive also to out-strip our fellow-racers Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looking unto Jesus Gr. Looking off those things that may either divert or discourage and looking unto Jesus with loving and longing looks The authour and finisher The Alpha and Omega the beginner and ender In all other things and arts Non est ejusdem invenire perficere the same man cannot begin and finish But Christ doth both Phil. 1.5 Endured the crosse Ran with a courage though he ran with the crosse upon his back all the way Despising the shame Whereof mans nature is most impatient Christ shamed shame saith an Interpreter as unworthy to be taken notice of in comparison of his designe Verse 3. For consider him Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comparationeâ— instituite Make the comparison betwixt Christ and your selves betwixt his sufferings and yours and then you will see a difference Our troubles are but as the slivers and chips of his crosse I am heartily angry saith Luther with those that speak of my sufferings which if compared with that which Christ suffered for me are not once to be mentioned in the same day Lest ye be wearied and faint Gr. Loosened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the nerves are in a swoon or palsey or let go as water spilt upon the ground This to prevent keep your eye upon your Captain and that cloud before mentioned There were in Greece certain fields called Palaestae where young men exercised themselves in wrestling running c. In these were set up statues of sundry valiant Champions that the young men that ran or wrestled might fix their eye upon them and be encouraged When Hierom had read the life and death of Hilarion he folded up the book and said Well Hilarion shall be the Champion that I will follow Verse 4. Ye have not yet resisted q. d. You may do and must look to do And if you cannot endure words for Christ how will you endure wounds If you have runne with the footmen and they have tired you how can ye contend with horses Jer. 12.5 Striving against sinne That is Against sinners that persecute you or the sin that doth so easily beset you and sollicite you to spare your self and rather to yeeld a little then to suffer so much The Tabernacle was covered over with red and the Purple-fathers tell us they take that habit for the same intent to note that we must defend the truth even to the effusion of bloud If we cannot endure Martyrdome if called thereunto and sweat a bloudy sweat for Christs sake we cannot be comfortably assured that we are of his body Christo submittemus said that Dutch Martyr sexcenta si nobis essent colla We will submit to Christ though we should suffer never so many deaths for his sake Act. and Mon. fol. 1474. John Leaâ—e a young man burnt with M. Bradford hearing his own confession taken before the Bishop read unto him in stead of a pen took a pin and so pricking his hand sprinkled the bloud upon the said bill of his Confession willing the Messenger to shew the Bishop that he had sealed the same bill with his bloud already See the story of Will. Pikes Act. and Mon. 1853. Verse 5. Legenda hâ—â—â— sunt cum inter rogatione Pisâ—â— And ye have forgot the exhortation Or Have ye forgot the consolation Are the consolations of God small unto you Job 15.11 Doe ye in stead of wrestling with God wrangle with him refusing to be comforted as Rachel out of the pettishnesse of your spirits as he Psal 77.2 Will ye not as children â—at your milk because you have it not in the golden dish Will ye be like the hedge hog of which Pliny reporteth that being laden with nuts and fruits if the least â—ilbeard fall off will sling down all the rest in a pettish humour and beat the ground with her bristles Despise not thou the chastening See my love-tokens pag. 37. Count it not a light matter a common occurrence such as must be born by head and shoulders and when things are at worst they 'l mend again This is not patience but pertinacy strength but stupidity The strength of stones and flesh of brasse Job 6.12 When Gallienus the Emperour had lost the Kingdom of Aegypt What said he Sine lino Aegyptio esse non possumus Cannot we be without the hemp of Aegypt But shortly after he was slain with the sword Turk hist 185. When the Turks had taken two Castles in Chersonesus and so first got footing in Europe the proud Greeks said that there was but a hogsty lost alluding to the name of the Castle But that foolish laughter was turned within a while into most bitter tears When Callice was lost under Q. Mary those of the faction strove to allay the Queens grief saying that it was only a refuge for runagate-heretikes and that no Roman Catholike ought to deplore but rather rejoyce at the damage At Regina gravi jamdudum saucia curâ Vulnus alit venis Nor faint when thou art rebuked If we faint in the day of adversity Prov. 24.10 out strength is small saith Solomon and it is Non quia dura sed quia molles patimur saith Seneca Not for that we suffer hard things Judg. 8.21 but because we are over-soft that suffer them As is the man so is his strength said they to Gideon Josephs bow abode in strength even when the iron entred into his soul Gen. 49.24 and Jobs stroak was heavier then his
solos Every godly Minister is Christs particular care Fear not Till rid of fear we are not fit to hear Verse 18. That liveth and was dead So can every regenerate man say Luk. 16.32 Ephes 2.1 See the Note there All Saints are heirs of the grace of life 1 Pet. 3.7 And have the keyes The Pope therefore is not key-keeper as he falsly boasteth telling us That God hath put under his feet the beasts of the field the fowls of the air and the fish of the sea that is as he interprets it all the souls in earth heaven and purgatory Verse 19. Write the things which thou hast seen That is the Gospel the history of Christ as some think which he wrote at Ephesus after his return from Pathmos above fourty years after our Saviours death Verse 20 The mystery In this whole book there are so many words so many mysteries which made Cajetan forbear to comment upon it though many Monks far lesse able then he thought it a goodly thing to be medling in these mysteries Apoca'yâ—â—im fatâ—or me nesciâ—e exponere juxâ—a sensum literalem exponat cui Deuâ— concesserit Cajet which they as little understod as he that derived Apocalypsis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clipsor quod est velo quoth Faber the Augustinian Monk Are the Angels Ministers are fitly called stats which affect these inferiour things by motion light and influence Are the seven Churches Lighted by Christ the high Priest morning and evening continually and thereby as much differenced from the rest of the world as Goshen was from Aegypt in that palpable darknes CHAP. II. Verse 1Vnto the Angel THis was Timothy as some think who not stirring up the gift of God that was in him had remitted somewhat of his former fervour By the stile here given him Angel he is monished not more of his dignity then of his duty That Angel at Bochim Judg. Eccleâ— 56. 2.1 is thought to have been Phineas And some interpret that of Solomon Neither say thou before the Angel that it was an errour of the Priest It is good counsel to Ministers that one gives Ange'orum induist is nomâ—n induite naturam nesit â—â— dixit nonnemo nomen inanc crimen immanc Verse 2. I know thy works and thy labour Not thy works only but thy labour in doing them and what ends thou puttest upon them How accurately did our Saviour cast up and count how long the multitude had been with him how little they had to eat how ill it would fare with them if sent away fasting c. Mat 15.32 And how thou canst not bear Moved with a zeal of God and having a stomack for him Mihi sanè Auxentius nunquam aliud quà m diaâ—olus erit quia Arrianus saith Hilary I shall look upon Auxentius as upon a devil so long as he is an Arrian Verse 3. And hast born Beat the false Apostles thou couldst not but hast borne much from them Morientium nempe serarum violenâ—iores sunt morsâ—s Beasts bite hardest when to bite their last Verse 4. Thou hast left thy fiâ—st love Those first ripe fruits that Christs soul desireth Mâ—c 7.1 that kindenesse of youth that spousall-love that God so well remembreth Jer. 2.2 This Ephesus had left and so became Aphesis remisse and retchlesse possest with a spirit of sloth and indevotion And surely he is a rate and happy man that can say in a spirituall sense as it was said of Moses that after long profession of zeal his sight is not waxed dim his holy heat not abated that runs not retrograde as did Solomon Asa others with whom the end was worse then the beginning Verse 5. From whence thou art fallen viz From thy former feelings and present fitnes for Gods kingdom Luk. 9.62 Andrepent See the practice of this second repentance in the relapsed Spouse returning to her old husband Cant. 9. See the Note on 2 Cor. 7.11 See an excellent Letter of the Lady Jane to that apostate Harding sometime her Chaplain Act. and Mon. fol. 1292. and what sweet counsel Bradford afterwards gave the same Harding Ib. fol. 1564. besides the example of Mr Bartlet Green Martyr fol. 1680. And doe thâ— first works Begin the world again as the Nazarite was to do that had broken his vow Numb 6. and to let thee up afresh make a gathering of praiers and see that thy works be better at last then at first And remove thy Candlestick Sins are the snuffs that dim our Candlestick and threatneth the removall of it And surely if we repent not a removall thereof may be as certainly fore-seen and sore-told as if visions and letters were sent us from heaven as to these seven Churches Except thou repent Minatur Deus ut non puniat God therefore menaceth that men may be warned As a Bee stings not till provoked so neither doth God punish till there be no remedy a Chron. 36.16 Verse 6. But this thou hast That they might not say Jer. 2.17 18.12 when called upon to repent Nay but there is no hope Christ picks out that which is praise-worthy in them and commends it Despair carries men to hell as the devils did the swine into the sea Cast not away therefore your confidence c. Irenâ—us Theod. The works of the Nicolaitans Who taught a community of wives and that it was but a thing indifferent to commit adultery Verse 7. Let him hear Not with that gristle only that grows upon his head but with the ear of his heart Let him draw up the ear of his heart to the ear on his head that one found may pierce both Or Let him hear what c. that is Let him hear for himself hear and know that each member for his own good that was delivered to the whole Church To eat of the tree of life This tree is Christ The devil also as he loves to be Gods ape hath prompted Mahomet to promise to such as die in warre for the Mahometan saith delicious fare in Paradise pleasant walkes and other sensuall delights eternally to be enjoyed â— lunts voiage p 67. notwithstanding any former sinnes Verse 8. Of the Church in Smyrna Sweet-smelling Smyrna the poorest but purest of the seven Verse 9. I know thy works and tribulation Mark saith one the conjunction Works and tribulation Active stirting Christians are like to suffer much Of Sardis and Laodicea only we reade not of any troubles they had And poverty but thou art rich Poverty discommends not any to Christ money bears no mastery in his kingdome Thou art poor saith he here but that 's neither here nor there it s a matter of nothing that That say they are Iews That is right worshippers as the Turks at this day stile themselves Musâ—lmans that is the only true believers Cyprian Papists the only Catholikes Faciunt vespa favos simiae imitantur homines Verse 10. Fear none of those things Quit thy heart of that
of the world Verse 11. Thou must prophecy For all the sorrow thou and thy successours must set close to the Lords work for the regaining of those peoples nations c. whom Antichrist hath enslaved CHAP. XI Verse 1. A reed THat is The word oâ— God that little book that he had newly eaten This is the only rule of faith and discipline whereby all in the Church must be made and meted Like unto a rod Or Scepter The word is that rod of Christs strength whereby he rules in the midst of his enemies Prov 1.1 A Mashal do minari Psal 110 2. It is that right Scepter Psal 45.6 which he swaies and whereby he soveraigns The Proverbs of Solomon are called in Hebrew Mishle or Master-sentences And the Scriptures bear the title of Chieftains Prov. 8.6 and of Lords of collections as some render Eccl. 12.11 Measure the temple of God The Church that had been so wofully wasted and oppressed by Antichrist that it stood in need of new-measuring and repairing That worship therein In the temple as being all spirituall Priests and in the altar as placing all their confidence in Christs death alone Verse 2. But the court The Antichristian rout cast out as reprobate silver as refuse stuffe not worth the measuring Given unto the Gentiles Antichâ—â— and his adherents Papagans are no better then Pagans Are ye not children of the Ethiopians unto me O children of Israel saith the Lord Amos 9.7 The holy City The true Church See Daniel 7.21 Ephes 2.19 Fourty and two moneths This number is one and the same with the 1260. daies The allusion is unto Dan. 7.25 Verse 3. And I will give unto my two c. sc Power to purge the Church and to stand for the truth all the while it was trodden under foot Videsis Catalogum Testium veritatis ab Illyrico editum Zuinglius recordeth that Luther and he both at one time the one not knowing nor hearing of the other began to write against the Popes indulgences And of Luther and Melancthon he writes thus Divisae his operae sed mens fuit unica pavit Ore Lutherus oves flore Melancthon apes Vnto my two Witnesses The whole succession of faithfull Preachers under the tyranny and rage of Antichrist These are said to be Two that is Few or Two that is enow Deut. 17.6 Or Two in reference to those noble Two's Moses and Aaron Elijah and Elisha Zerubbabel and Jehoshuah in allusion to whom these Witnesses are here described Clothed in sackcloth As calling men to repentance or as bewailing their blindenes or as wanting better clothing Verse 4. These are the two Olive-trees See Zach. 4.3 11 14. In this book of the Revelation the holy Ghost borrows all the elegancies and flowers in the story of the old Testament thereby to set out the story of the new in succeeding ages Verse 5. Fire proceedeth out of their mouths So that a man were better anger all the witches in the world then Gods faithfull Witnesses for they have ever vengeance in a readinesse for the disobedient 2 Cor. 10 6. God inflicting what they either denounce or desire of him against their adversaries Verse 6. That it rain not That the influence of divine grace be with-held from those that despise the Gospel so that they become as those mountains of Gilboah 2 Sam. 1.21 or that accursed earth Heb. 6.8 Verse 7. And when they shall have finished Like as Christ That faithfull and true Witnesse as he is called Revel 3.14 when he had preached 〈◊〉 about the same time as here was slain by a Roman Governour raised with an earthquake and received up into heaven in a cloud so these And Art thou not glad to fare as Phocion said he to one that was to suffer with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Shall overcome them By arms not by arguments And kill them This killing whether it be already past or yet to come 't is hard to say But if to come some think it shall be but a civil death that is of them as Witnesses only not a naturall death as men M Tho. Goodw. And so the same persons shall rise again and enjoy the fruit of their former labours and ascend into a greater glory Verse 8. And their dead bodies This shews it cannot be meant of a naturall death for how should their bodies lie dead in that sense for three years and an half or say it were for a shorter time Of the great City Rome of whose greatnesse Lipsius and Stapleton have written See Chap 17.18 18.26 〈…〉 Arist Poâ—â— 3. Hence she is called the great Whore and great Babylon not without reference unto the old Babylon which was so great a City that when it was taken by Cyrus some part of it knew not what condition they were in till three daies after Verse 9. Three daies and a half i. e. For a short time till out of their ashes others should arise to stickle for Christ The Pope never rested but had one or other faithfull Witnesse to oppose him either to his face as Joanâ—es Sarisburiensis Qui praesens praesentem Pontificem redarguit and Mancinellus Iâ—â— Râ—v p. 145. who reproved Alexander the sixth in a Sermon at Rome and had therefore his hands cut off and his tongue cut out whereof he died Or else in some more remote part of his dominion as Savanarola whom Guicciardin and Mirandula highly commend De 〈…〉 for t dial 118. Pâ—trarch who writeth thus Babylon altera nempè propinquior atque recentior adhuc stat citò it idem casura si essetis viri Babylon would soon down would you but play the men Besides a cloud of other Witnesses that might here be called in Not suffer their dead bodies So fulfilling that Ps 79.2 â—â— Rev p. 195. Some they would not suffer to be buâ—â—ed others they digged up again after buriall as besides many of our Martyrs they unburied and burned the bones of Hermannus Ferrariensis after they had sainted him because he was said to have followed the doctrine of the Waldenses those ancient Protestants Cardinall Poole had a purpose if he had lived to have taken up K. Henry the eights body Act. and Mon. fol 1905. and to have burned it 'T was generally observed that as Winchester and Bonner did alwaies thirst after the bloud of the living Ibid. 1439. so was Cardinall Pooles lightening for the most parâ— kindled against the dead and he reserved this charge only to himself Verse 10. Shall rejoyce over them As they did at the Councel of Constance Ibid. 1622. In terris mandatant quod apud â—â—seros diâ—â—â—unt Ibid 1947. when they had burnt John Husse and Hierome of Prague So upon the news of the Bishops burnt at Oxford Gardner came out rejoycing to the Duke of Norfolk Now said he let us be merry and go to dinner But it was the last he did eat and he went to hell to digest it
mortalitatis privilegium est licere aâ—iquando peccare See thou doe it not An elliptick and concise kinde of speech in the Greek betokening haste and displeasure at that was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Papists will needs despite the Angels with seeming courtesies and respects And whereas the Councel of Laodicea saith It behoveth Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to pray to Angels Cap. 35. Surius and Caranza make the words to be Non oportet Christianos ad angulos congregationes facere and the title they make De ijâ— qui angulos colunt in a clean contrary sense to the Councels intention Verse 11. And I saw heaven opened i. e. He saw things done before his eyes as it were so do not we but are left to conjectures Here is shewed saith one the foil of the Beast bearer up of the whore and no question but now highly chafed with her fall This is the last and noblest act of Christs riding for the Dragon and his Vicars utter destruction Thus he Here is shewed saith another Interpreter in what state the Church shall be in upon the ruine of Rome even as a people standing in arms under their General Christ Jesus for a time till the last battle be fought and the enemies destroied Behold a white horse Christ riding as an Emperour triumphing and as a righteous Judge Psal 9.8 96.10 13. Verse 12. His eyes were as a flame of fire A quick sighted Judge an intelligent warriour Counsell and strength are for the war 2 King 18.20 And on his head were many crowns Let the Tripple-crowned Pope look to himself Christ out-crowns him by farre And he had a name written His holy and reverend name Jehovah Jeâ— â—3 importing his Godhead for he is Jehovah our righteousnesse And as thus No man knows the Son but the Father Mat. 11.26 for as God he is incomprehensible Judg. 13.18 What is his name or what is his sons name if thou canst tell Prov. 30 4. Who shall declare his generation Isa 53.8 Verse 13. Dipt in bloud In the bloud of his enemies as a victour returning from a huge slaughter Caesar is said to have taken prisoner one million of men and to have slain as many Mahomet the first Emperour of the Turks to have been the death of 800000 men Turk â—â—st Scanderbeg to have slain 800 Turks with his own hand But our Conquerour shall out-do all these when he shall tread them in his anger and trample them in his fury and their bloud shall be sprinkled upon his garments and he will stain all his raiment Isa 63.3 The word of God Joh. Idiotismus Ioannis Pareâ— 1.1 5.7 Hereby it appears that this was John the Evangelist that wrote this book Verse 4. And the armies which were in heaven The heavenly-minded Hero's that sight his battles are all in his livery horsed and habited as he in whom they are more then Conquerours because they are sure to conquer before they fight Verse 15. A sharp sword The word Eph. 6.17 the rod wherewith he smiteth the earth Isa 11.4 The breath of his mouth whereby Antichrist shall be over-thrown as by force of arms so also of arguments The Nations The Paganish-Papagans See the book entituled Paganopapismus wherein is proved that Papisme is flat Paganisme and that the Papists do resemble the very Pagans in above sevenscore severaâ—l things And he treadeth the wine-presse At Armageddon Chap. 16.16 Verse 16. And on his thigh Where his sword hangs Psal Non minor est virtus quam querere parta 〈◊〉 45.3 to shew that he will keep what he hath gained Vincere sâ—is Annibal victoriâ utinâ—sâ—is said one Or on his thigh quia filiabitur nomine ejus Psal 72.17 the name of Christ shall endure for ever it shall be begotten as one generation is begotten of another there shall be succession of Christs name He shall see his seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hands Isa 5.10 Confer Gen. 46.26 Lord of Lords This title the Pope usurps but what said Miconius in a letter to Calvin upon the view of the Churches enemies Gaudeo quod Christus Dominus est alioqui totus desper assem I am glad that Christ is Lord of Lords for else I should have been utterly out of hope Verse 17. Standing in the Sun Where he might best be heard as an Herald And he well types out such as by clear light of truth shall make known the certain destruction of the enemies before the battle he fought Vnto the supper of the great God They that would not come to the supper of the Lamb shall be made a supper to the fowls of heaven Verse 18. That ye may eat He alludes to Ezek. 39 4.17 Gog and Magog were a type of Antichrist Behold I am against thee ô Gog the chief Prince of Meshec and Tubal saith the Lord Ezek. 38.3 where if Gog be the great Turk and Meshec Cappadocia where he first setled himself Why should he be called Prince of Tubal also that is of Spain France and Italy as Hierome and Josephus interpret it neither do Bellarmine and Gretser dissent Is it not to shew that after the fall of Babylon the Antichristians shall call in the Turk and other Pagan Princes to invade and distresse the Church that they may all perish together and feed the fowls with their dead carcasâ—â— Verse 19. And I saw the Beast The Churches enemies are even ambitious of destruction Judgments need not go to finde them out they run to meet their bane Verse 20. And the Beast was taken Taken suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè dâ—eâ—tur de ijs quos sugiemes arripimus Bez. or as he was flying and so thinking to escape Dio maketh mention of a notable thief that did much mischief in Italy afterwards the Popes seat in the daies of Severus This Emperour used all the means he could to catch him but could not do it Dio. in Severo Quippe qui visus non videbatur non inveniebatur inventus depreheâ—sus non capiebatur saith the Historian But this subtle Beast meeteth with his match and more for he is caught and cast into the lake c. Christ is a conquerour so soon as ever he comes into the field Vexit vidit vicit When the enemies are tumultuating he comes upon them as out of an Engine and hurls them headlong into hell And with him the false prophet This is the same with the Beast only the Pope is called the Beast in respect of his civil power and the false prophet in respect of his spirituall See the Note on Chap. 13 12. These both were cast alive Death shall not end their misery but they shall suffer most exquisite torments Potentes potenter torquebuntur Verse 21. Slain with the sword Not so deeply damned and yet so slain as to be made a prey to the infernall vultures and then the fattest carcase
shall be the finest prey the greatest sinners the sorest sufferers CHAP. XX. Verse 1. And I saw an Angel COnstantine the great the Churches male-childe Chap. 12. Having the key Not that key Chap. 9.1 but another A great chain The succession of Christian Emperours Verse 2. And he laid hold on the Dragon Chap. 12.7 9. He took him in a field-fight and since then till now we have heard little of him more then that he substituted the Beast Chap. 13. whose destruction being declared the prophecy returns to shew the judgment of the Dragon And bound him From the open slaughtering of the Saints as he had done by the Heathen Emperours for from molesting and mischieving of Gods people other wise he is not bound one hour Job 1. 1 Pet. 5.8 And how his vicegerent the Beast hath bestirred him during the thousand years who knows not A thousand years Hos explicare fatâ—or trepidè mâ— aggredi saith Pareus He begins the thousand at the destructiâ—n of the Temple anno 73. and so it ends in Pope Hildebrand who stept into that chair of pestilence anno 1073. Others begin it at the birth of Christ and end in Silvester 2. Others at Christs passion and end in Benedict 9. But they do best in my opinion that begin at Constantine and end in Boniface the 8. who is of his own said to have entered like a fox raigned as a Lion and died as a dog He excommunicated the French King and published this decree That the Bishop of Rome ought to be judged of none although he should carry innumerable souls with him to hell Verse 3. And cast him into the bottomlesse pit That is into the earth Chap. 12.9 12. Chap. 13.11 the earth is the bottomlesse pit out of which the Beast was raised by the Dragon Deceive the Nations The Gentiles by defending Gentilisme and hindering the course of the Gospel amongst them And after that the must be losed He must because God hath so decreed it for the glory of his own name in the defence of his people but destruction of his enemies As also that the devil may shew his malice which God can restrain at his pleasure Roger Holland Martyr said to Bonner This I dare be bold in God to speak which by his Spirit I am moved to say that God will shorten your hand of cruelty that for a time you shall not molest his Church And after this day in this place shall there not any be by him put to the fire and faggot Aâ—â— and Monâ—â— 852. And it proved so for none after the suffered in Smithfield for the testimony of the Gospel Verse 4. And they sat upon them Resting from former pâ—rsecutions and raigning in righteousnesse even here upon earth And judgement was given unto them That is say some the spirit or discerning between Christianity and Antichristianisme Or the clearing of the innocency and doing them right say others Or they had their chairs seats and consistories wherein they did both preach the Word and execute the Churches censure as some sense it And I saw the souls This makes against the Millenaries Souls raign not but in heaven there are the spirits of just men made perfect Heb. 12. Cotton his pouring out of the 7. vioâ—s p. 26. True it is as Mr Cotton well observeth that there are many devises in the mindes of some to think that Jesus Christ shall come from heaven again and raign here with his Saints upon earth a thousand years But they are saith he but the mistakes of some high expressions in Scripture which describe the judgments poured out upon Gods enemies in making way to the Jews conversion by the patern of the last judgment Thus he The souls here mentioned are the same I conceive that were seen under the Altar Revel 6.9 and doe cry How long Lord These are not capable of a bodily resurrection nor of an earthly raigne And they lived and raigned with Christ They that is those that sat on the thrones not they that were beheaded Lived and raigned as spirituall Kings after the same manner as they are Priests vers 6. for else there should be more Kings then Subjects With Christ It is not said with Christ upon earth this is an addition to the text or if the words did import a raigning upon earth yet this would not inferre an earthly raign for a thousand years in great worldly delights begetting many children eating and drinking and enjoying all lawfull pleasures as some dream now a-daies The conceit I confesse is as ancient as Cerinthâ—â— the heretike and Pâ—pias scholar to S. John a man much reverenced for opinion of his holinesse but yet homo ingenij pertenuiâ— saith Eusebius not oppressed with wit Hierom and Augustine explode it as a Jewish fable and declare it to be agreat errour if not an heresie so do all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this day The Patrons of Christs personall raign upon earth Moses's choice p. 487. are Mr Archer and Mr Burroughes who tels us That if the opinion of some concerning Christs coming to raign here in the world before the day of judgement be not a truth he cannot make any thing of many places of Scripture as this place for one But if he cannot yet others can See an Answer to his and M. Archers chief Arguments in M. Baylâ— his disswasive from the errours of the times Chap. 21. p. 238. Verse 5. But the rest of the dead Dead in Baal-worship as Ephraim Hos 13.1 dead in sins as Sardis Rev. 3.1 Lived not again By repentance from dead works or they recovered not the life and immortality that is brought to light by the Gospel Vntill the thousand years Untill being taught better by Gods faithfull witnesses they abjured Popery This is the first resurrection From Romish superstitions M. Fox tels us Act. and Mon. fol 767. that by the reading of Chaucers books some were brought to the knowledge of the truth Verse 6. Blessed and happy is he The holy only have part in this resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are therefore happy or out of harms-way as the word signifies The second death hath no power For they are brought from the jaws of death to the joyes of eternall life where is mirth without mourning riches without rust c. But they shall be Priests See the Note on Chap. 1.6 They shall raign The righteous are Kings Mat. 13.17 compared with Luk. 10.24 Many righteous is the same with Many Kings See the Note on ver 4. A thousand years These thousand years begin saith Master Brightman where the former ended that is in the year 1300. whereby continuance thereof is promised for a thousand years forward among some of the Gentiles and how long it shall raign afterwards among the Jews he onely knows that knows all Verse 7. Satan shall be loosed i. e. Suffered to rise up in open rage against the open professours of the truth and to make havock
Emperour much bewailed the matter at the Councel of Constance That neither he nor any of his great Courtiers and Councellours were able to answer a forraign Embassadour in the Latine tongue He began therefore to learn though it were late first And when some of his Nobles that had no learning and therefore hated it Anâ— Dom 1437. Bucholc Chron took it in great disdain and dudgin that he preferred before them some that were of mean degree meerly for their learning he answered That be had good reason to honour schollars above all as those that were singularly graced and gifted by God Knights and Lords said he I can make in a day as many as I list but schollars God only can make from whom comes every good gift and perfect giving which in the originall Greek is an Hexameter verse Iam. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that of S. Peter is an Iambick Et poeticum quid spirat The sow that was washed to her wallowing in the mire c. Atheisme PSAL. 14.1 The fool hath said in his heart There is no God THe fool hath said it and surely none but a fool would say it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One in whom common reason is faded and dried up as the sap is in a leaf in Autumn so the word signifies The Philosopher goes further Avicenna and saith He that denieth the one God and his providence in all things is not only void of reason but of sense And yet th s witlesse saplesse selflesse creature this wide asse-colt is every mothers childe of us by nature witnesse S. Paul Rom. 3. where going about to prove all naturall men to be sinners he fetcheth proof out of this Psalm and the tenth Psal 19.41 where the same thing is avowed It is I confesse an inviolable principle and indelebly stampt upon mans nature That there is a God The barbarous people of Brasil that are said to be Sine Fide sine Rege sine Lege that have neither Religion Rule nor Raiment Plin. l. 2. Nat. hist yet they have some knowledge of God some spice of religion such as it is Rather then want a god they worship the very devil not inwardly only for so the most among us do being acted and agitated by the devil who is therefore called the god of this World by whom he is as readily obeved as God was in the Creation Ephes 2.3 when he said Let there be light c but alto with an â—â—â—ward worship The devil himself though he be no Atheist nor can be for he feels the wrath of God and so believes and trembles yet he doth all he can to make men Atheists because when there is no fear of God before their eyes they will sinne all manner of sins the devil would have them sinne Psal 14.1 2 3. And Rom. 3.18 After a bedrole of sundry other sins this is subjoyned as the root of all the rest There is no fear of God before their eyes That is they are flat Atheists if not in opinion yet in practice Atheists in opinion are 1. Such as conclude there is no God 2. De dijs utrum sins non aâ—sim affirmare dâ—â—it â—â—Protagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as suspect as much Of the former fort was Pharaoh who knew no other God but himself and therefore asked Who is the Lord He should rather have asked Who is Pharaoh a miserable mortall creature a worme and no man a mixture and compound of dirt and sin Cods attributes shew both what he is and who he is To the Question of Moses What be is God gave a short answer I am To the second by Pharaoh Who be is he made a large reply till Pharaoh was forced to answer him The Lord is righteous Eliphaz alto accuseth Job that he should say How doth God know Can be judge through the thick cloud Darkclouds are a covering to him that he seeth not and he walketh in the circuit of heaven Job 2.13 14. As if he had had nothing to do or took no care at least of his earthly kingdome And doth not Job himself when once wet to the skin with the tempest of Gods wrath soaking into his soul seem to say so much Job 37.23 24. Diâ—â—arthus Protagoras de Deo a sit nâ—â—â—e madoò ser â—â—eat ossa inquirendum non 〈◊〉 tant Cic. But God steps forth as it were from behinde the hangings over-hearing and controuling him out of the whirlwinde Chap 38.2 Who is this saith he that talks thus How now peace and be still Histories tell us of some profest Atheists that utterly denied a Deity and that either out of sensuality as Epicurus and Lucretius or out of stomack as Diagoras who having written a book of verses and made it ready to be set forth was by stealth deprived of it And when he had called him that had stolen it before the Senate of Athens he sware that he did it not and so was quit and after wards set out the book in his own name Which when Diagoras saw and that he was not presently strucken with a thunderbolt he became an Atheist So did Porphyry and Lucian who were Christians at first but receiving injury by the Church the one by words the other by blows in spite became Atheists Porphyry wrote against the Bible and sought to disprove it So did Galen the great Physician He jears at Moses for saying That God made all things of nothing Egregiè dicis Domine Moses sed quomodo probas is said to have been the speech of Aristotle when he read Genesis For ex nibilo nibil fit saith Philosophy And Plato never cals God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Creatour but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had made the world of a praeexisting matter coaeternall with God himself But what saith the Apostle Credo non probo Thorow faith we understand that the worlds were framed by the bare word of God Heb. 11.3 And by the same mighty word are upheld Heb. 1.3 which else would soon shatter and fall asunder but that he hoops them as it were and holds them together This the Athenians knew not as S. Paul boldly tels them Act. 17.23 24. Whom there fire ye ignorantly worship him declare I unto you God that made the world and all things therein seeing that be is Lord of heaven and earth dwelleth not in temples made with bands thus saith the Lord the heaven is my throne and the earth is my foot 2lool Where is the house that ye build unto me Isa 66.1 The Turks build their Moschâ—es or Churches without any rooâ— because they hold even as we doe Turk hist 342. That God is incomprehensible a circle whose center is every where whole circumference is no where as Empedocles described him Aristotle would confine him to heaven as if his presence and providence extended not to things