called sinne therefore figuratiuely and improperly But I haue spoken of this before in the proper place To the third Aquinas hath answered well already wherein it is generally consented that lust is the next and immediate cause of sinne alwaies other tempters worke but by our lust The deuill could not haue preuailed against Eue had she not been drawn by her owne desire and stirred vp when she looked vpon the forbidden fruit Faber addeth Faber that the Apostle speaketh of men void of all grace and liuing onely by sense like the brute beast whom to carry away to sinne lust alone is sufficient for so much as the soule lieth dead as it were in such and so they are carried any whither by sense euen as a dead Marriner in a ship tossed by the waues of the Sea 3 If it be demanded in what manner lust worketh vnto sin and whether death be not due till sinne is perfected by custome because hee saith sinne being perfected bringeth forth death I answer that it worketh by a false perswasion and delight as the fish is drawne by the bait and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken from a bait is vsed he is drawne away from good by thinking it not good and hauing in him a kinde of auersnesse there-from and allured to euill through the sweet and good apprehended to be therein Touching death Tho. Aquin. the issue of sinne being perfected Tho. Aquinas hath answered it well already that sinne perfected is said to bring forth death because there is not that likelihood of being conuerted and turned from sinne in such as are growne to a custome of sinning as in these that haue sometime sinned onely Ier. 13.23 yea the Prophet speaketh of it as impossible Can a Blackmore put away his blacknesse or a Leopard his spots so they that haue accustomed to doe euill cannot learne to doe well Pareus Pareus saith that it is said so because that euen in the iudgement of men sinne comming into act deserueth death Faber Faber because it is not deadly if in the conception it be disliked and withstood Popish Writers gather from hence that lust is no sinne and that the first motions vnto sinne are not sinne and that motions vnto sinne with some consent are not mortall sinnes that is worthy of death but veniall But that lust is sinne is plaine first because the Law saith Thou shalt not lust secondly because S. Paul calleth it sinne Rom. 7.12 thirdly because it is the cause of sinne and by the Law of God not onely sinne but the cause and the degrees of it are forbidden Secondly that the first motions are sinne is plaine also because they draw a man from good and intice him to euill and so are the materiall and efficient cause of sinne and censured therefore by Saint Paul as sinne Rom. 7.8 17. And therefore thirdly much more motions with some consent are sinne and worthy of death seeing this is the wages of euery sinne yea Rom. 5.13 euen of the mother of sinne Lust before that it breaketh forth into act 4 If it be demanded what is meant by euery good gift and by euery perfect gift It is to bee vnderstood that there are two different words vsed to expresse these gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Latine translation datum donum and for good there it is read euery best gift which also pleaseth Beza best I doe not finde any distinction to be made amongst Expositors betwixt these two but onely in Thomas Aquinas Beza Piscat Tho Aquin. Gorran Faber which hath beene already set downe Most hold that spirituall gifts only are meant here which alone are truly good and perfect and this is most agreeable to the scope of the place which is to teach that no euill is suggested to the minde by God For he that is the Author of all good and grace vnto vs cannot be the Author of euill also Pareus Pareus vnderstandeth all other good things of this life also and so the infinite goodnesse of God is yet more set forth The gifts of grace according to some are said to bee perfect because they tend to the perfecting of the new man but I thinke rather that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew Gods vnchangeablenesse in his gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that his gifts are altogether good for vs and not euill or hurtfull any way as the gifts of men are The Father of Lights God is said to be Light Faber and so is the Sonne and so is the holy Ghost and according to this we confesse him in the Church to be Light of Light and here the Father of Lights not because hee begetteth these Lights but amongst the Lights he is Father August de speculo and an effect of this light is grace seasoning the hearts of the faithfull He may also be said to be the Father of Lights Deus omnipotens cursus temporis dici nocti que alternatione apud te nequaquam variatur hoc vere est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so per conuers solis reciprocat a tropico in tropicum hoc autem in dâ—o non fit quiaâ— pud cum nulla nox est dies autem perpetua quia lux est ind fiâ—â—eâ—s Aug. l. b. 1. de Ciuit. dei with reference to the Sunne Moone and Starres by the influence whereof the earth is made fruitfull With whom there is no mutation or shadow of change This S. Augustine hath notably expounded saying Almighty God is no whit varied towards thee by the change of the course of the time of the night and of the day There is indeed a shadow of change in the Sunne when it returneth from tropicke to tropicke but it is not so with God who is a neuer-failing light and in whom is no darknesse for in alluding to the Sun mouing between the Tropicks no doubt but the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this serueth to answer an obiection But God may vary though now all good commeth from him Sol. No there is no variation or shadow of changing in him Augustine elsewhere turneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moment saying that there is not any change in God not for a moment of time If such places of Scripture be obiected as wherein God is said to repent and not to do what he had threatned It is answered that herein change is attributed vnto him per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the euent and in threatning and not doing accordingly he changed not because his threatnings are alwaies conditionall If it be said further that he altered the seruice sometime constituted by him in the time of Moses Ans It was constituted but till the comming of the Messiah as is plaine Dan. 9.24 Note that
all the world is not able to beare Note againe Note that there is no pacification to bee had with God without reformation from our euill waies We must draw neare vnto him that he may draw neere vnto vs as the Prodigall did Luk. 15. For God is euery where saith Augustine and therefore we draw neere vnto him not by places August Deus vbique est cui non locis sed moribus apprâ—pinquamus but by manners We must bee humble and weepe and lament for our sinnes whereas we haue before laughed and been merry in committing them Note againe that to be conuerted to the Lord Note is to resist the Deuill with whom a man is as long as he remaineth in his sinnes neither is he such a formidable enemy that wee should feare for his great power to encounter with him for being resisted he flieth away Note lastly Note that how poore and contemptible soeuer any Neighbour is yet we are to feare to speake against him and to vilifie and disgrace him because this is to vsurpe not ouer a poore man and one neglected by vs but ouer the Law as if we were Gods that God the great Iudge of all will neuer endure seeing the Law commeth from him and hee will bee reuenged vpon all contempt offered against his owne Law Touching that which followeth in this Chapter vers 13 Vers 13. Th. Aquma it agreeth well to the matter in hand which is against the eager seeking after worldly things with enuying and much strife For if the shortnesse and vncertainty of this life were considered it would coole our heat this way seeing it is most vaine to trouble our selues so much about that which we cannot not tell whether wee shall enioy a day longer or no. And therefore this rebuke is fitly added here that they did behaue themselues so as if they had the power of their owne liues the frailty of this life being notably set forth and now that they know to doe well Gregor Vbi maius est donum sâ—ientiae ibi transgressor maiori subiacet â—uqâ—e if they doe it not he saith it is sinne that is the greater sinne and more damnable according to Gregory who saith Where greater knowledge is giuen there the offender is subiect to a greater punishment because knowledge is by him contemned Luk. 12. Ioh. 15.22 CHAP. V. HAuing spoken against wrangling and quarrelling about worldly things in the former Chapter perswading to humility and to mortification to the world considering how that we are in Gods hand from day to day being of a most fraile and vncertaine life Here by a new argument taken from the dangers hanging ouer their heads he terrifieth the rich worldlings that by any oppression and wronging of the poore seeke to inrich themselues regarding nothing but like sensuall belly-gods to liue in pleasure and to pamper their bodies vnto vers 7. where he exhorteth the poore to patience whatsoeuer they suffer in this world by the hands of oppressors vnto vers 1â— where because men in misery are wont to fall a cursing and swearing he giueth a caueat against this shewing the right way of comfort vers 13. viz. to flie to prayer and confession of our sinnes to such as be of great power in the Court of Heauen vnto vers 17. and to proue that there are such he instanceth in the example of Elias and so concludeth with this notice giuing them that if any were a meanes of the conuersion of another that was our of the way he should be reputed the sauiour of his soule vers 20. that the Presbyters might the more earnestly pray for sinfull men in the time of their misery that they may be conuerted and forgiuen when they should craue their helpe herein as before hee directed vers 14. All things here are easie to be vnderstood but only vers 9. where he biddeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grudge not in our translation Ne ingemiscatis in the vulgar Latine that is sigh not being streightened by these oppressions the meaning is Th. Aquinas doe not murmure as they that thinke themselues vniustly dealt withall neuer looking at the iust Iudge who will soone rectifie all wrongs done for the Iudge is at hand Pareus But some apply it rather to such as doe wrong and so cause sighings but the first is more kindly and agreeth better with the persons here comforted who are the oppressed by manifold iniuries IAMES Chapter 5. Verse 14. Is any man sicke amongst you let him send for the Elders of the Church and let them pray for him anointing him with oile in the Name of the Lord c. VNto other afflictions by oppressions and persecutions Mayer here is adioyned something concerning afflictions by some great and grieuous sicknesse for it is nto to be vnderstood that vpon euery affliction by sicknesse this course should be taken The doubts occurring here are First who be the Elders of the Church here mentioned Secondly whether it be still necessary to anoint the sicke with oile Thirdly what confession of sinnes is required and to whom it ought to be made Touching the first Quest 1 Tho. Aquinas Presbyters saith Tho. Aquin. and Gorran and other Papals are such as haue power to minister a Sacrament as being in holy orders and amongst them the grauest and holiest and therefore they are set forth by a name signifying Elders for such as are young and not so learned and sufficient are not to be sent to lest the cause being opened vnto them the Patient receiue some hurtfull counsell For the worthinesse of the person say they auaileth much to make this Sacrament of anointing the more effectuall seeing it is administred with Prayer and so the more worthy hee is that prayeth of the more force shall his Prayers be to doe the sicke Patient good Touching the second Quest 2 they teach likewise that Extreme Vnction is a Sacrament necessary to bee applied vnto the sicke euen to this day and therefore they haue their Oile consecrated by the Bishop and herewith they anoint the Organs of the fiue senses Per istam sanctis vnctionem pijssimam suam miscricordiam indulgeat tibi Deus quicquid peccati per visum auditum c. Quest 3. vsing these words By this most holy anointing and by his most godly mercy God forgiue thee whatsoeuer offence thou hast committed by seeing hearing smelling touching or tasting Then they anoint the reines as the seat of lust and the feet as hauing a progressiue force And being thus vsed they hold it effectuall to deliuer the soule from sinne and the body from sicknesse Touching the third they likewise teach that it is necessary to saluation for a man to confesse his sinnes to the Priest that at his hands he may receiue absolution and it was decreed in the Lateran Councell Concil Lateran caâ— an 1321. that this should bee done once euery yeere by all that haue attained
for as by the cables the sailes are hoised vp and so they are blowne and the ship is by this meanes carried on so by those proud attempts of theirs they were carried downe to hell Beda thus Beda also But taking the words as they are in the Greeke here is not set forth by what meanes they were cast into hell but how fast they are kept there euen as a prisoner that lieth in a dungeon fast bound with fetters of iron so they are bound with chaines of darknesse that is they are kept in the darknesse-of hellish misery as if they were bound with chaines being yet to receiue more exact torments at the Day of Iudgement Some because darknesse is spoken of thinke that the place wherein they are kept is some dungeon-like darke pit within the bowels of the earth but some that it is this aire and that there they are in darknesse that is in misery euen as a man in a burning Feuer Beda wheresoeuer he be laid is still tormented with the burning heat of his disease And most are of this opinion for Ierome saith that hell is in this aire Ieron in Eph. 6. and that it is the common opinion of all the Fathers that the aire is full of euill spirits And Augustine saith that the aire is called hell Aug. lib. 8. de ciuic c. 22. because it is the inferiour part of the world so also Chrysost in 1 Thes Hom. 11. Tertul. Apoc. cap. 22. Theodoret. 4. de affect Graec. Bern. ser 72. in Psal qui habitat Luther Luther without mentioning any place saith That they are held with the chaines of obstinacy and desperation Beza Beza with the chaines of misery And it should seeme that whatsoeuer they shall be hereafter yet now they are not in any inner place of the earth but here in the lowest region of the aire because the Deuill is called the prince of the aire and as if the time were not yet come to bee sent into the bottomlesse pit they expostulate with Christ Why art thou come to torment vs before the time and send vs not saith the Legion into the bottomlesse pit I doe therefore following the most receiued opinion hold that the euill Angels are said to bee kept in chaines of darknesse not meaning that they are in the bottomlesse pit where is vtter darknesse but of obstinacy and desperation which is a spirituall darknesse as to beleeue and to haue comfort towards God is to be in the light But at the Day of Iudgement they shall be sent into the place appointed for them where there is vtter darknesse which is most probably in the bowels of the earth where also some of them are now kept for the tormenting of the soules of the damned which doubtlesse goe thither immediatly after the departure out of their bodies Note Note that heresies touching Christ are in effect a denying of him and so tend to the damnation of those that hold them and therefore the heresies of popery being such let vs take heed of them and flie from them euen as we would flie damnation Note againe Note that the seuerity of God is such against sinne as that of what sort or quality soeuer they be that sinne they shall not be spared for none can be so glorious and so great as the Angels yet hell torments are the reward of them sinning CHAP. 2. VER 11. Whereas the Angels being greater both in might and power doe not beare blasphemous iudgement against them before the Lord. Here is in short spoken the same that is more largely deliuered by Iude Occumen Iude Epist v. 9. so that by those words these may be expounded They beare not that is they offer not blasphemous speeches against the Deuill who was sometime a Prince for reuerence to that glory of which sometime he was partaker And the Argument here vsed is à maiore If the Deuill who is more worthy to be railed vpon yet because he hath beene partaker of a certaine glory was herein forborne by the good Angels and by Michael for example then much more should these railers being but men and the glories which they raile vpon constituted by God forbeare to prosecute them with calumnies and opprobrious words The Angels doe not beare the execrable iudgement that is against them Th. Aquinas in 2 Peter 2. that is the euill Angels who are more able to beare punishments than feeble and weake man yet beare not the iudgements of God against them but doe execrate them by murmuring there-against for which cause it is called the execrable iudgement then much lesse will these sensuall men of whom he speaketh be able to beare the iudgements that will come vpon them Glos Ordin Or else according to the glosse if the Deuils onely by suggestion stirring vp to the heresies the blasphemy and contempt before spoken of shall not bee able to beare the punishment much lesse wicked men that are the actors herein in their owne persons Most Expositors follow the same with Oecumenius Mayer as Didymus Gagneus Salmeron Turrianus and Beza But Luther followeth the other and Gorran There are also other expositions as that the Deuils blaspheme not God Faber Stapul Hugo Clarius though they endure such intolerable torments being pressed by the weight of the punishment so as that they dare not so to doe Or that they dare not Arias Montanus in Dan. 10.5 though they bee fallen from the obedidience of God to giue sentence against the principles of the true Religion to refell them as the false teachers durst I subscribe to the first both because it is most agreeable to the matter in hand and the words before going and most plainly illustrated by that of Iude being spoken vpon the same occasion In the former verse he taxeth the false teachers for blaspheming of the Glories that is Gods Magistrates here to shew the hainousnesse of the sin he bringeth in the example of the Angels which are farre more excellent yet they giue not blasphemous iudgement against such as haue beene Glories though now they be fallen remembring that what is done is before the Lord to whom all owe such reuerence as not to breake into railing one against another much lesse against those that be of emineney So that when he saith against them he meaneth not the Glories before spoken but others that had beene Glories in heauenly places and still retaine the title of Principalities c. Ephes 6.12 If it be expounded of the euill Angels there is not the like againe to be found where Angels set forth by a kinde of excellency are euill Angels for when such are spoken of there is alwaies annexed somewhat whereby it may be gathered that they are such Againe being thus vnderstood the words would neither carry any good sense in themselues nor agree to that which went before They beare not blasphemous iudgement against them if hee had meant their owne
rather the people are to be exhorted in reading not to follow their owne sense and not once to incline to any exposition contrary to faith and good manners and therefore to reade that whereby they may vnderstand the true faith and morall Lawes neuer grounding any Tenent vpon an obscure place vnlesse it be also plainly taught in some other place of holy Scripture which is the onely approued way of interpreting Scripture as I haue shewed 2 Pet. 1.19 That anciently all were exhorted to reade the Scriptures I haue shewed vpon Luk. 16.19 Note hence Note that vnity of Doctrine was amongst the Apostles and it was the ioy of one to follow another in teaching the same things holding that by their vnanim consent the truth taught by them was the more confirmed which maketh against those that loue to be singular in their teaching they take the very way to Schismes and diuisions Note againe Note that the Scriptures are not so easie but that there is need of study and helpe of learning to vnderstand them rightly and yet such as belong to God shall vnderstand them how hard soeuer they be according to that Mat. 13.12 Note lastly Note that to be ignorant and vngrounded in Religion is the cause of wresting the Word of God to a mans owne destruction which was appointed for his saluation So that it standeth euery one in hand to get knowledge and to be stedfastly resolued and to take great heed in what sense hee taketh the Word of God in any part thereof seeing that if this sense proue a wresting of it it tendeth to damnation THE FIRST CATHOLIKE EPISTLE OF THE Apostle IOHN THat this is the Epistle of Iohn the Apostle it was neuer doubted by any Aug. tract 7. in 1 Iohan. Canonica est ista epistola per omnes gentes recitatur erbis terrae autoritate retineturorbem terrarum ipsa aedificauit Saint Augustine hath left this famous testimony of it This Epistle is canonicall it is recited amongst all nations it is held canonical by the authority of the whole world it hath edified the whole world But of the other two Epistles there hath beene some doubt Hieron de Scrip. Eccles in Iohan. For as Ierome saith there was another Iohn besides the Apostle called by the name of the Elder Eus l. 3. c. 25. Historiae Cyprian lib. 2. sentent Concil Carthag c. 81. Tert. depraesae 33 Dyonis de Eccles hyrarch c. 3. Hieron Epist 85. Epiphan haer 51. and Eusebius citeth Papias for two Iohns saying that Origen doubted of the two latter Epistles But that these two haue beene receiued for canonicall Scripture and the Apostles writings appeareth by Cyprian who alleageth the second and so doth Tertullian and Ireneus And Dionysius citeth both second and third and so doth Ierome And Epiphanius maketh mention of the Epistles of Iohn the Apostle and not of one Epistle onely which he saith as Iohns Gospell and the Reuelation were imparted to vs by the same gift of the holy Ghost Ambros in Ps 30. Cùm refugeret Apostolum se scribere seniorem se scripsi se Beda comment Sed nunc gen Ecclesiae consensus habet quòd has quoque Iohannes Apost scripsit Ambrose saith that Iohn being now an old man wrote the Gospell and Epistles and therefore hee wrote not himselfe Apostle but the Elder Dydimus wrote vpon Iohns three Epistles and Beda hauing examined this doubt concludeth but now the generall consent of the Church is that Iohn wrote these Epistles also And therefore howsoeuer it hath beene formerly doubted yet now there ought to be no further question made hereabout especially the phrases vsed in the other two Epistles being the same with these in the first plainly declaring the same Author as will appeare if we compare 1 Ioh. 2.7 and 2 Ioh. 4. 1 Ioh. 2.23 and 2 Ioh. 5.9 1 Ioh. 3.9 3 Ioh. 11. 1 Ioh. 4.2 3. 2 Ioh. 7. 1 Ioh. 5.2 2 Ioh. 5. Touching the time when this Epistle or the rest were written I finde no certainty Baron tom 1. but that some hold it to haue beene written last of all euen after Iudes and some according to the order in which it is placed Lyra. It is certaine that Iohn liued longest of the Apostles to a very old age and therefore in those Epistles wherein he giueth himselfe a title hee writeth himselfe The Elder 1 Pet. 5.1 not Apostle as also Peter calleth himselfe an Elder together with the Elders haply vsing this inscription that his writings might haue the more force comming from him now after so long a time of experience he being the only ancient liuing that had followed the Lord as an Apostle Touching those to whom this Epistle is written here are none named neither doth the Author name himselfe But Augustine citeth it as written to the Parthians August 2. quest Euang. cap. 39. Idac. de Trinit pos de indiculo librorum Aug. and so doth Idacius and Possidius Higinus Papa also Epist 1. and Iohn 2. Epist 1. ad Valer. cite it as written to the Parthians If euer it were so directed those words are now lost and indeed it is not likely but that it was directed after the manner of all Epistles to some people and most probably to the Parthians as Baronius contendeth affirming Baron Tom. 1. Annal. that this title perished in the continuance of time for Iohn preached amongst the Parthians In that he nameth not himselfe herein hee doth but as Paul to the Hebrewes that his Epistle might the rather passe he being then in banishment in Pathmos and it being not likely that any thing written from him would haue beene suffered if it had carried his name For the scope of this Epistle it is to confirme the Diuinity of Christ against Ebion and Corinthus and his humanity against Basilides and to instruct in the true loue that ought to bee in Christian people euen to the suffering of death for Christ his sake contrary to another error of Basilides Epiphan Haer. 24 who held that Martyrdome was not to be vndergone for Christ CHAP. I. IN the first Chapter he beginneth with a periphrasis of Christ much like to that which he speaketh of him in his Gospell wherein he setteth forth his Diuinity in calling him The Word of Life which was from the beginning and his humanity in saying which we haue seene and handled c. vers 1 2 3. This Christ he sheweth that he declared vnto them for their spirituall ioy and comfort to bee attained hereby through the communion with God the Father which the true Christian hath by him vers 3 4. But lest they should be mistaken about this Communion he teacheth that God is light that is righteousnesse and holinesse and therefore hee that walketh in the light of a godly life only hath communion with him and not he that walketh in the darknesse of sinne vers 5 6 7. Neither is
compelled to carry vnreasonable burthens and if being oppressed with the weight they went slowly they were whipt with whips full of iron prickes that put them to exceeding great torment Then they which before had beene rulers of the world were made slaues vnto a barbarous people For Augustulus was compelled by them to deuest himselfe of his imperiall robes and to goe into banishment the Empire in the West being thence forward ruled by Odoacer the King of the Rugians and Theodoricus of the Goths and his successors till that Etius being sent by the Emperour of the East cut them quite off from hauing any dominion more And yet neither then were they free from the oppression of strangers for the Longobards brought in by the said Etius obtained the Kingdome of Italy and ruled for the space of aboue two hundred yeeres till the time of Charles the great All which History that it may be vnderstood the better I haue thought good to transcribe hither as I finde it to haue beene by others collected together I haue already touched Valens his bringing in of the Goths into the East to his owne ruine about ann 380. After him reigned Theodosius sixteene yeeres all which time that sauage Nation was able to doe no great hurt But in the daies of Arcadius and Honorius the sonnes of Theodosius they came in great multitudes especially into the west where Honorius reigned For Radagisus King of the Goths came in the eighteenth yeere of his reigne into Italy with 200000. men ann 409. but this great multitude being dispersed and perishing by famine he came to a miserable end but fiue yeeres after Alaricus who succeeded him besieged and tooke Rome and spoiled it and the rest of Italy Adaulphus succeeded him and tooke Rome the second time After him Genscricus came with 500000. and tooke Rome the third time ann 445. After this Odoacer King of the Rugians tooke Rome and quite ouerthrew the Empire reigning in Italy fourteene yeeres Against him came Theodoricus King of the Goths sent by Zeno Emperour of the East who ouercomming him reigned in Italy three and thirty yeeres Atalaricus succeeded him and reigned eight yeeres then Theodatus two yeeres and he being deposed Vitiges was made King and reigned fiue yeeres he being taken prisoner by Bellisarius a Captaine sent by Iustinian Emperour of the East Totilas succeeded vnder whom and Vitiges his predecessor Italy and Rome indured infinite miseries Totilas tooke Rome the fifth time and razed it to the ground burning all with fire fourteene dayes together and so the Citizens being left harbourlesse wandred about the fields of Campania hee reigned ten yeeres and then Etius another famous Captaine being sent against him he was ouercome and an end was put to the Kingdome of the Goths These times being computed together from the eighteenth yeere of Honorius when these Locusts beganne first to swarme in Italy vnder Radagisus vnto Totilas the last King of the Goths will appeare to be about 150 yeeres For the eighteenth yeere of Honorius when Radagisus came was the fourth of Theodosius of the East who reigned 38. yeeres after Martianus 7. Leo 17. Zeno 17. vnder whose reigne Odoacer beganne and reigned 14. yeeres Theodoricus 33. Atalaricus 8. Theodatus more than 2. Vitiges 5. an inter regnum after that Bellisarius had ouerthrowne Vitiges 2. Totilas 10. From Radagisus then to the end of Zenoes reigne are 80. yeeres when the Roman Empire was put downe in Augustulus which time I reckon by the easterne Emperours because that after Honorius who reigned 29. yeeres Valentmian the third onely reigned 30. yeeres but after him there were many which stood so short a time and were so vnhappy in their reignes as that their times are not counted as namely Auitus Richimex Maioranus Senerus Anthemius Olibrius Gliceriâ—s Nepos Orestes Augustulus From Odoacer to the end of Totilas are 74. yeeres which being put vnto the former 80. amount to 154. Now it is to be noted that the Kingdome of these strangers was some yeeres before the end of Zenoes Empire before spoken of and the time of Theodatus might be two or three yeeres more than are reckoned wherefore we may deduct out of this some fiue or six yeeres because this change was vnder Zeno and so the time will be 148. vnto which if we adde againe the foresaid two or three the whole will be about 150. from ann 409. to ann 559. This ground being thus laid all things will most excellently agree to these troubles For first the Deuill who is a murtherer from the beginning in times past a Lucifer but fallen is by God appointed for a punishment of heresie to bring in an infinite multitude of strangers and this is his opening of the bottomlesse pit because the purpose of spoiling wasting and destroying is from hell These are compared to Locusts darkning the aire through their multitude as in Egypt both because they had no certaine place of habitation but preyed vpon others and because they were not of any great power to hurt but by reason of their great multitudes They hurt like Scorpions because when Valens first brought them in they came as helpers but after a while they proued most mischieuous to Christendome as the Scorpion looketh pleasantly and putteth to no paine at the first till after three daies when the torments of his stinging are most grièuous and kill for which cause also their sting is said to be in their taile Yet there is a difference from the Scorpions sting in that these only torment and kill not and torment such onely as want the marke of God in their forehead For though many in these warres were slaine yet the Empire was but wounded as it were and not for euer destroyed seeing after a certaine time it reuiued againe And it is the state in generall whereof it is spoken when he saith That they should not kill but torment them As for the exception of the sealed ones whereas it may seeme that they were hurt most for so much as the Orthodox were most peresecuted by the Goths being partly after a time drawne to be Arrians This exception I take it is made to note that such as were not sealed but turned away after Heresie were the cause of this mischiefe neither could the Elect receiue any dammage hereby seeing all outward calamities suffered for Gods sake are turned to an inward aduantage vnto them The time of fiue moneths being resolued into daies is iust the foresaid terme of 150. yeeres a yeere being vnderstood by a day as is frequent in prophesies It may also bee applied vnto the fiue times of Romes vanquishment in the compasse of these yeeres The state being thus often ouerturned and they who were wont to bee Lords of all into seruitude reduced their houses fired their wiues rauished their riches comming into the possession of others and themselues exposed to extreme pouerty and want harbourlesse and comfortlesse no maruell though they desired