persons preserued are said to be saued by the water because when all others perished in the water they were borne in the Arke vpon the waters and escaped drowning So likewise by Baptisme whatsoeuer is carnall naturall is destroyed and we are made spirituall when we are hereby receiued into the Church as into the Arke depending vpon Christ by faith But it is nothing outward in baptisme that saueth vs but the couenant whereupon a good conscience doth comfortably rest being able to say This thou hast promised Lord vnto me and therefore wilt performe it By the resurrection of Christ that is it being by faith apprehended not onely that Christ died for vs but that he rose againe to make his death effectuall vnto vs. Luther acknowledgeth this place to be so obscure Mayer as that he is not fully satisfied about the sense of it but preferreth this as seeming to him the best that yet could be found out Caietan saith that Christ went and preached to the spirits in hell and that not vnfruitfully But this is worthily reiected by Luther because there is no comming out of that place Gagneus And Gagneus a Papist also derideth it asking who told him of any that were there conuerted He also confesseth that he cannot attaine to any satisfying resolution of this place Some he saith expound it of Christs comming once before his comming in the flesh euen in Noahs time to preach whilest the Arke was in building but as they disobeying not flying into the Arke were drowned so now that Christ hath come in the flesh if any obey not to fly to the Sacrament of Baptisme they cannot but perish The Greekes reade that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirits in hell which we read in prison holding that he went to preach vnto them not to saue them but to vpbraid them with their infidelity and sinnes notwithstanding the long warning which they had by Noah Beda Beda is altogether for preaching to men in this world and therefore readeth it either in prison that is to such as were shut vp in the body as in a prison or in the flesh that is such as were greatly oppressed with fleshly desires But to examine and determine in order the doubts or this place first what is meant by being put to death or mortified in the flesh and quickened in the spirit The old Latine translation followed by Tho. Aquinas and Gorraâ— readeth it Mortificatos carne c. as I haue shewed already and it is expounded by them accordingly of our being mortified and quickened But the Latine translation hath beene amended according to the Greeke as Lorinus acknowledgeth being by the fault of the Writer corrupted according to Gagneus and Augustine Ierom and Cyprian and Ruffin follow this reading He being quickened c. But it being agreed about this reading yet there is a question what is meant by Christs being quickened in the spirit 〈◊〉 An answer to certaine obiections against Christs descent Some contend that his soule was preserued aliue when he was bodily dead and that nothing else is meant And one taketh great paines in alleaging other places of Scripture where to quicken doth signifie to keepe aliue as Luke 17.33 Luke 9.24 Marke 8.33 Iohn 12.25 Exod 1.22 1 Sam. 27.9 c. And the Syrian Interpreter who readeth these words here Gecumen August Thâ— Aquin. Euther He died in body but liued in spirit Some would haue his diuine power meant quickening others that were dead who came out of their graues Some vnderstand his reuiuing againe to a spirituall life after his bodily death the quickening spirit comming againe into his dead body Some lastly vnderstand his diuinity wherein he liued â—â—â—d ras 〈◊〉 and alwaies liueth because the Godhead is a spirit expounding his being quickened in the spirit of his being restored to life by the power of his diuinity Beda citeth Athanasius taking the spirit here for the holy Ghost Athanesues as if it were meant that he was quickened in the faithfull his members in the spirit comming into them I subscribe to that of Augustine and Luther as seeming to me most genuine he died the naturall death but liued againe the spirituall life in soule and body For although the word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be often put for preserued aliue yet here it being opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it agreeth better to vnderstand it of that which is opposite to being put to death that is being raised to life againe in the spirit that is by the power of the Deity his very body is now become spirituall as ours shall also be And thus it agreeth excellently with that which went before that we should patiently suffer any wrongs because as the Lord Iesus did not so neither shall we lose any thing no not though we should be put to death for we shall but exchange as Christ did a naturall life for a spirituall and heauenly which is for euer Secondly What is meant by Christs going in the spirit to preach to the spirits in prison c. To this it is answered diuersly by diuers some of which answers I haue shewed already First It was a generall receiued opinion amongst most that Christ descended into hell there in person to preach to such spirits as were departed out of this world before his comming Clemens Alexandrinus Strom. 6. Athanasius Epist ad Epâ—ctet Epiphan Haeres 77. Cyrillus Alex. in Iohan. cap. 36. lib. 12. Hillar in Psal 118. Ieronym in cap. 54. Esa Ambros in Rom. 10. Iustin in tryphon Irenaeus lib. 3. cap. 23. And the last of these two alleageth a place out of Esay the former of Ieremy in these words The holy Lord of Israel was mindfull of his dead which slept in the earth and descended to preach saluation to them that he might saue them Which words are not now extant any where but are thought by Irenaeus through the hatred of Christianity to haue beene put out by the Iewes yet they that agree in the generall of Christ his descent doe greatly differ about the effect thereof Some holding that hee saued all that were in hell before by his preaching as Hilary and Hermes in his booke entituled Pastor but the disobedient in Noahs time are named onely because they were the greatest number that perished together This is mentioned and reiected as an heresie by Augustine August lib. de Hares cap. 79. and that worthily because so contrary to the holy Scriptures Esa 66.24 Matth. 18.8 Luke 16.26 Some agaâ—ne hold that hee saued onely those that were worthy who led a good life and would haue beleeued if he had before come amongst them but vpbraided the rest by their disobedience and infidelity as Occum Gregory Nazianzen c. or that there were some penitent amongst them that were drowned by the floud whom he had saued as Lyra teacheth And it is a thing generally held amongst the Papists that there were
out vnto the end Gorran One noteth many acceptions of this word the tree of life Sometime the holy Scripture is called the tree of life as Prou. 3. sometime patience Prou. 11. sometime deuout preaching Prou. 15. sometime Christ himselfe and sometime the chiefe felicity which is meant here and it is said to be in the Paradise of God because in a place of delights not as the world counts delights but according to God And to the same effect almost speake others the thing promised here is Christ with that eternall happinesse which he bringeth with him to all true beleeuers that hold out vnto the end The promise is the same with that He that endureth to the end shall be saued Matth. 24.13 2 Tim. 4.7 Ioh. 6.54 and henceforth remaineth the crowne of righteousnesse which the righteous God will bestow c. It is alluded vnto the tree of life in Paradise because as that would haue conferred immortality vpon Adam if he had eaten of it so he that eateth of Christ by faith shall liue for euermore and this is the true meaning of that Touching the variation of the title of this reward promised in euery Epistle One saith Gorran that there are seuen vices against which we are to make spirituall warre and to such as ouercome euery of these the blessednesse to come is propounded in a seuerall title sutable The first vice is gluttony and drunkenesse the victory ouer which is first propunded because it is in vaine to striue against any other sinne vnlesse this be subdued which was shewed in the combate of our Sauiour Christ his first temptation was in this kinde To the victory here to eat of the tree of life is promised which Adam could not because he was this way vicious this is to bee refreshed spiritually here and hereafter The second vice is feare of worldly miseries to him that ouercommeth this not being driuen from the faith hereby it is promised that he shall not be hurt of the second death The third is the loue of pleasure to him that ouercommeth this the hidden Manna is promised diuine consolation The fourth is enuy against which is opposed the ruling ouer nations The fift is lechery against which white garments are opposed The sixt is pride against which is opposed I will make him a pillar in the house of God which is most comely The seuenth is idlenesse against which is opposed I will giue him to sit in my Throne Brightman Others either obserue nothing vpon this variety or else apply all to the seuerall conditions of the Church in seuerall ages and so say that as Adam in Paradise was the first man so in speaking of the first Church it is alluded to him But me thinkes that the eternall reward of their constancy should not be so variously propounded for nothing and touching the Churches in seuerall ages although there be some likelihood in the first being so applied yet in the rest it faileth Wherefore I hold that the obseruation of the seuerall vices against which we haue to fight is not impertinent here although haply in the number and particularizing of them there may bee ouermuch curiosity But certainly eternall happinesse doth counteruaile all the pleasure and profit of sinne and whatsoeuer detriment or danger may accrue through piety shall fully be made amends for thereby and it doth not a little helpe to vnderstand this to propound it diuers wayes If then we be tempted any way let vs resist considering that thus we shall prouide for our owne welfare for euer euen in those things wherein wee are moued by temptation THe second Epistle is to the Church of Smyrna in foure verses The second Epistle Vers 8. viz. 8 9 10 11. wherein nothing is taxed Quest Who was the Angell in this Church that it hath so rare commendations Answ The most probable opinion is that Policarp the disciple of Saint Iohn was chiefe minister here Iren. lib. 3. cap. 3. For both Ireneus and Eusebius agree that hee was by the Apostles constituted Bishop in Smyrna whereas all of them but Iohn were dead before Domitians time And all things in the Epistle agree to him a most holy man there being nothing reproued in him and the exhortation to constancy intimating his persecution to come for he was most cruelly martyred vnder Antoninus Verus and the mentioning of the Iewes for by their instigation hee was murthered Onely it may bee doubted for so much as betwixt Domitians foureteene yeeres when this was reuealed and Antoninus Verus were threescore seuen yeres But this is againe resolued by the consideration of Policarps confession of himselfe that hee had serued Christ fourescore and six yeeres as Eusebius sheweth This Smyrna is put second because next to Ephesus Quest 2. Why is the Lord here intitled The first and the last which was dead but is aliue Answ It is spoken for the comfort of him that was in danger of death for the Gospell Gorran according to the argument of this Epistle for if life for euer followed Christs death what need any member of Christ to feare death Brightman Or else because in this Epistle he is said to be rich yet affliction and pouerty is mentioned vnderstand by this title Christs maiesty by which hee is first and his humiliation whereby he was last wherein this Angel is comforted against the base esteeme of the world I know thy pouerty but thou art rich Quest 3. Who were they that called themselues Iewes Vers 9. and what was their blasphemy Answ Some thinke that such are meant Glossa ord as made a profession of Christ and yet were enemies than which there could be no enemies more grieuous But others more rightly Pareus Brightman that they were Iewes indeed glorying in that name as the onely people of God who stood so earnestly for the old ceremonies and legall seruice that they hated most deadly all Christians for we reade in the Acts of the Apostles of their fury and seeking to stirre vp the people in all places against the Christians and in particular against Policarp as hath beene already touched Their blasphemies were all the most opprobrious names that they could deuise against Christians they called Christ a cousener Impostorem suspensum necromantum Cruciarios asinarios sarmentarios semassios Apol. cap. vlt. a crucified man and a Negromancer and Christians cruciaries asinaries Sarmentaries and Semassies as Tertullian sheweth Quest What is meant by the affliction which it is said they shall haue for ten dayes Answ About this number of dayes there is great difference amongst Expositors Vers 10. Most hold that some short time is hereby meant Bullinger Chitreus Franc. Lamb. Pareus but a certaine number of dayes put for an vncertaine * Beda Haimo Gorran Ribera Rupertus Some say that the number of ten is a number of perfection containing in it all other numbers and therefore setteth forth a
Elias but this needeth no refutation both for that the time of 1260. daies whereby are meant so many yeeres according to the exposition already giuen of the two and forty months being the same time doth not agree as experience sheweth the greatest part of this time being expired and Enoch or Elias not yet heard of and also because it is plainly against the reuealed will of God to send any from the dead to preach to the liuing as the Lord sheweth in the Parable of Diues and Lazarus when Diues made request that Lazarus might besent to warne his fiue brethren liuing Abraham denieth this request Luk. 15. and the ground of his deniall is If they will not beleeue Moses and the Prophets neither will they beleeue if one rise from the dead againe If it be said Enoch and Elias neuer died but are preserued aliue for this purpose the Author of the Epistle to the Hebrewes confuteth this for hauing reckoned vp many faithfull persons amongst whom Enoch was one Heb. 11.13 he concludeth All these died in faith c. He confesseth indeed that Enoch saw not death because he suffered not the separation of soule and body but was extraordinarily changed as the faithfull shall be at the last day yet according to our vsuall phrase whereby we say of the dead hee is departed out of this life he is rightly said to haue died And if this kinde of change in the propriety of speech will not beare this word dying 1 Cor. 15. for we shall all be changed but not all die yet it is as strange for them being so long agoe departed hence to come againe in person as if men should come from the dead againe which shall neuer be Lastly the description of these two doth not agree to Enoch and Elias but rather to Moses and Elias who in their times did such miracles as are here set forth Mat. 17. Vers 2. and these two are also ioyned together in the transfiguration of Christ vpon the Mount and Moses is oftentimes said to be one that did witnesse of Christ and the Scriptures are they that testifie of me Ioh. 5.39 Which Scriptures being resolued into their parts are called Moses and the Prophets Luk. 16. a most famous man amongst whom was Elias and therefore well by him may bee vnderstood all the Prophets Reiecting therefore that of Enoch and Elias Brightman Beda Tyconius as a vaine fable I hold with them that by these two witnesses vnderstand the holy Scriptures consisting of Moses the Prophets as they were of old vnder which the Euangelists and Apostles writings come also as an exegesis or illustration of them For these witnesses must bee well knowne anciently as the words doe imply and in taking these to bee the Lords two witnesses we doe but follow the plaine euidence of the Word of God ascribing persons thus to the two parts of holy Scripture And consequently they which sincerely and rightly preach Moses and the Prophets for so much as they doe but act the same persons may well bee vnderstood by these two witnesses also And thus wee shall ioyne together two different expositions of those who vnderstand by these two the holy Scriptures as hath beene already said and of those that vnderstand some few persons that haue giuen testimony to the truth in all the parts of this whole tract of Turke and Pope Bullinger Grasserus Pareus Fulke c. who of late time haue bin much increased in number but yet may well goe vnder the name of two witnesses because all euer represent but two Moses and the Prophets seeing they hold and preach set forth none other thing but what they held and taught Fox There are that particularly apply this to Iohn Husse and Ierome of Prague who were ill intreated by the Councell of Constance three yeeres and a halfe and being killed had their dead carcases for a time throwne out into the streets but they were reuiued againe as it were when the Bohemians stood couragiously for the truth by them maintained which was greatly preiudiciall to the City of Rome the tenth part thereof thus falling and 7000. slaine that is many vpheld in an idle course of life by the Pope in Monasteries and other pretended religious places being thus turned out and losing their liuelihood whereupon their life consisted According to this exposition two and forty moneths are counted a seuerall time by themselues of the Turkes tyranny these 1260. daies another seuerall time consisting of iust so many daies and the three daies and an halfe a third seuerall time so short as the words sound There are also wonderfull iudgements reckoned vp which fell vpon their enemies in this time of their trouble so that the History doth notably agree vnto this Text. This I confesse hath much affected me and I would willingly haue imbraced it for so the rest of the doubts here might easily haue beene resolued But seeing the two and forty moneths are by the same Expositor resolued into 294. yeeres in which hee hath failed as hath beene already shewed I cannot see how 1260. daies can bee vnderstood precisely of daies this being the whole time in all likelihood before set forth by two and forty moneths for why should Gods witnesses mourne 1260. daies onely of this time there being the same cause of mourning all the whole time for the holy City so many yeeres trodden vnder foot Againe although the Bohemians stood manfully for the truth and did somewhat preuaile yet they were suppressed againe and the whoorish City flourished till Luther who gaue a farre greater blow vnto it Lastly Pareus relaâ—eth an opinion of some who thinke that in the last times there shall be stirred vp two famous Doctors in the spirit of Elias in whom this shall bee accomplished but according to this the time should not be yet begunne and the phrase here doth plainly make against it in that he saith I will giue vnto my two witnesses not I will stirre vp two witnesses as it must haue beene said if it had beene thus meant I conclude therefore that by these two witnesses are to be vnderstood the holy Scriptures anciently consisting of two parts together with the faithfull Preachers and adherers vnto them These haue neuer beene wanting all this time of 1260. yeeres of Turke and Pope as for so much of this time as hath beene yet expired For euen in the daies of Boniface who vsurped this antichristian supremacy ouer all or immediatly after when Columbanus and Gallus were sent out as his Legats ann 617. to bring other Churches to the obedience of the Roman two Councels were called one in Bauaria and another in Matiscon vnder King Lotharius Anent annal Baiorum lib. 3. Vincent Balaeus in all likelihood to stop their proceedings For of such Councels Writers make mention but what was done is passed ouer in silence Not long after Ardanus a Bishop of the Northumberland opposed himselfe
Iesus Christ that is because his Resurrection is our iustification who by rising againe destroyed death and went vp into Heauen that we might haue a place there Here growth a great question whether Baptisme which is outward hath any effect to the sauing of the soule or whether all the vertue lieth not in Faith and internall grace sanctifying the soule and conscience But Christ hath cut off all this question by saying He that beleeueth and is baptized shall be saued thus ioyning them together so that it is vnlawfull for any to seuer them Baptisme is then perfect and salutiferous when the conscience is baptized there being an inward working of the Spirit to the purifying of the heart by Faith as water is outwardly vsed How is Baptisme an antitype of the Arke and how is it said to haue saued those eight persons by the water Thomas Aquinas hath already set downe fiue things wherein the Arke doth serue fitly to set forth Baptisme August lib. de vnitate Eccl. s cap. 5. Gagneus Augustine hath an Allegory in the pitching within and without holding that this setteth forth charity Gagneus saith that as the waters lifted vp the Arke and so they within were saued in like manner Baptisme lifting vs vp from the earth to Heauen in an heauenly conuersation saueth vs and as the Arke though it were tossed with tempests yet could not be drowned so the Church is saued through many afflictions neither can it bee ouerthrowne He that will may gather other notes of similitude also out of Pererius and Pagnan in Isagoge ad Scripturas Perer. lib. 10. in Gen. disp 11. Touching the sauing of those eight by the water it is meant of their corporall deliuerance for it is a question whether all their soules were saued or no it seemeth Chams was not By the water is expounded by some from the water by others in the water as per is vsually taken as a Ship is said to be safe going in the water and this I take to be the best Of the Angels powers and vertues subiected vnto Christ Vers 22. enough hath beene spoken already vpon Ephes 1.21 Note Note that he which suffereth vniustly doth not finally suffer for Christ suffering thus suffered in respect of the outward man his enemies could not touch his spirituall estate but that herein he liued still and was the more highly exalted and so shall we his members be Note againe Note that Baptisme which is outward is not like the Arke to saue all that come vnto it but euery one that is of discretion must haue an inward worke wrought in him that from a good and sanctified heart he may aske mercy of God through Iesus Christ who is risen againe and ascended into Heauen there presenting the prayers of such before his Father Therefore he that beleeueth not Mark 16.16 1 Ioh. 3.3 Vers 9. saith Christ shall bee damned though he be baptized and he that hath this hope purgeth himselfe and he that is borne of God sinneth not CHAP. IIII. THE Apostle hauing in the former Chapter propounded Christs example proceedeth here to presse it vnto them that as he suffered in the flesh so they being his members should approue themselues to suffer in the flesh by the mortifying of their corruptions and as hee was quickned in the Spirit leading a new spirituall life vers 1 2. First prosecuting that of suffering by the consideration of what they had formerly beene and what some still were for which they should giue account vers 3 4 5. and how the dead of whom hee spake before were not saued but by being iudged in the flesh vers 6. Secondly hee that setteth forth that which might moue them to a new life the end of all is at hand vers 7. and wherein it consisteth viz. in being wise and sober and praying and louing and hospitable c. from vers 7. to vers 12. where he returneth to speake of suffering againe being properly vnderstood by being persecuted and railed vpon as Christ was touching which first hee comforteth them with the glory and ioy after this to come vers 13 14. Secondly he giueth a caueat against doing ill whereby a man commeth to suffer vers 15. Thirdly whereas they might be troubled in thinking that the estate of the wicked was better for so much as they were not so subiect to sufferings he sheweth that the time of the Christians suffering was now but theirs should be hereafter when it would bee much more terrible vers 17 18. Lastly that they might bee without all trouble of minde about their sufferings he directeth them to God to whom they ought wholly to commit themselues in suffering as to a faithfull Creator vers 19. 1 PETER Chapter 4. Verse 1 2 3 c. Christ therefore hauing suffered in the flesh for vs put vpon you the same minde also for he that hath suffered in the flesh hath ceased from sinne c. FRom Christs suffering death as hee was man Oecumen in 1 Pet. 4. and led a naturall life here hee argueth that we ought to suffer that death which is vnto sinne for him that we might liue vnto righteousnesse and if we be dead vnto sinne or to the world there will be in vs a cessation from sinne 2 Tim. 2. To suffer in the flesh therefore is to be dead vnto sinne as Saint Paul elsewhere expresseth it to bee dead with Christ Some of the ancient Fathers haue expounded this of the Gospell preached to the dead of the dead vnto sinne Vers 6. holding that men are said to bee dead two waies first in sinne secondly vnto sinne and to the world by being made conformable to Christ in his death and these last by receiuing the Gospell are stirred vp to condemne themselues for their former carnall liuing which they doe when they leade a new life To suffer for Christ here Tho. Aquin. Gorran Isidor is either to subdue carnall concupiscence by taming the flesh or else by exposing the body to martyrdome for righteousnesse It is according to Isidor to suffer in the whole man as Christ suffered in the whole man both exteriour and interiour the inner is the soule wherein we suffer by contrition the outward is the body wherein we suffer by macerating it and by suffering both these waies wee cease from all sinnes both carnall and spirituall For this cause it was preached to the dead Verse 6. that is either yee ought not for this cause to regard the blasphemies of the wicked or else for the auoiding of the danger of the Day of Iudgement it was preached to such as are spiritually dead that iudging themselues for such things as they haue carnally done they might escape Gods iudgement and liue as 1 Cor. 11.31 To take the six former verses of this Chapter together Mayer wherein an exhortation is set forth from Christs death considered as I haue shewed in the Analysis Here are three doubts
Iezzabel had contended with them about the sense of the Scriptures their knowledge should be more clarified and they should attaine vnto perfect light when as Saint Peter saith The Day-starre should arise in their hearts that is they should not need the helpe of meanes any more but should haue a light in themselues in lightning them to see and know as they were seene and knowne For the communication of Christs glory is set forth in their reigning his ressurrection was a thing past and as for the resurrection of their bodies or the glorification of the soule it is not likely that hee would comfort them with part of their happinesse when he had already set forth their full glorification THe fift Epistle is to the Church of Sardis in six verses of the third Chapter The fift Epistle Chap. 3. wherein their deadnesse is reproued and threatned they are stirred vp to awake and be watchfull some few are commended and comforted with the promise of white garments and that the Lord will confesse them before God and his Angels Quest 1. What is meant in that Christ is said to haue the seuen Spirits of God and the seuen Starres Vers 1. and what particular reason of mentioning these things here Answ The seuen Spirits are they that were spoken of Chap. 1.4 which stand before the Throne of God and the seuen Starres the Ministers of the Churches as is also plaine Chap. 1.20 yet some by these Spirits vnderstand the Angels whom Christ hath at his command Pareus but so he should assume a title to himselfe not mentioned before seeing the seuen Spirits there are the Holy Ghost as hath beene already shewed For the reason of remembring these particularly to this Church it is rendred diuersly Some say that the Lord would hereby intimate his wisdome to discerue their wickednesse couered vnder the cloake of hypocrisie because he had seuen Spirits and his power to punish it Richard de Sancto victore for hee had the Starres in his power Bullenger much more men that offended Others say that this is spoken to intimate that he giueth all spirituall life that they being yet dead might be put in minde to seeke vnto him therefore that he defendeth his faithfull Ministers so as that they shall not need to feare the anger of man that if they did reuiue in their godly care they might safely trust in Christ who doth continually defend such Viegas Others say that it is spoken in opposition to their conceit of themselues for hypocrites are readiest to thinke that they are full of life when indeed they are dead and glory much in their life of vnderstanding and in being counted excellent when indeed they want both therefore the Lord assumeth all life to himselfe for hee had the seuen Spirits and all light and glory for he had the seuen Starres Viegas Lastly others say that it is spoken to shew that the Starres and the Spirits are ioyned together so that he which will haue the glory of Starres must first haue the Spirit that is true sanctity Of all these I preferre that of Bullenger as most genuine because it is adidem whereas the rest goe somewhat from the true meaning of the things here mentioned Let Hypocrites therefore consider their vanity and danger whilst they want the life of grace Christ taketh no care of them to protect and defend them but onely of such as haue life and light hee holdeth the Spirits and Starres if therefore thou wilt haue the comfort of his protection seeke for the Spirit of life at his hands who only is able to bestow it Quest How is the Angell of this Church said to be dead Vers 2. and yet but bidden to awake as being onely asleepe and to strengthen what was about to die Answ Deadnesse here by the consent of all is deadnesse in sinne he had a name to be aliue in that a great shew of piety was made but was dead indeed because void of truth and substance there was nothing but hypocrisie And because in Hypocrites there is no true loue of Christ vrging to sollicitude about the sanctity of others negligence and remisnesse doth vsually accompany hypocrisie and so it seemeth to haue done in the Angell of this Church he laboured of two vices hypocrisie and neglect of his charge Of the first he is admonished in that he is charged to be dead and of the other in that he is excited to watch and to strengthen those that were about to die that is some of that Congregation which were yet aliue but in great danger of death also by his bad example and neglect of his office Quest 3. What is meant by saying Vers 4. they haue not defiled their garments and by promising they shall walke with mee in whites and because they are worthy whether is not here a ground for mans merits Answ I omit here to speake of these words I haue not found thy workes full before God vers 2. For no man is so simple to thinke that this is spoken against imperfections and weaknesses but against hypocrisie for those workes are not full before God which are not done in sincerity Touching the question propounded By garments Pareus some vnderstand their soules and bodies which are sometimes also set forth by another metaphor of vessels as 1 Thes 4.4 Their soules were not defiled by erroneous opinions nor their bodies by fornication after the Nicolaitan manner Gorran Some vnderstand onely their bodies the garments of their soules or their vertues and vertuous actions which are not polluted when vice is not mixed with them Lastly some vnderstand Christ Iesus and the Christian profession Bullinger for of Christ it is often spoken as of a garment put ye on the Lord Iesus and if we consider the first vse of garments Rom. 13. Eph. 4. Col. 3. that it was to couer our nakednesse whereof wee are ashamed this metaphor doth most fitly agree vnto Christ the onely couer of all our sinnes and blemishes In this sense they defile not their garments which flie wickednesse the staine and shame of a Christian profession and this I subscribe vnto as the true sense For though the body be sometime compared to a garment yet the soule is neuer and if the body only should be meant here should be a iustification of single externall purity without the internall Touching the whites here promised Gorran some vnderstand it partly of a pure and good conscience here and of the glory to come hereafter Bullinger Pareus But for so much as the whitenesse of a good conscience is already enioyed and it is here spoken of whites yet to be giuen I subscribe rather to them that vnderstand the glory to come which is compared to the purest white when some glimps hereof were in Christs garments at the time of his transfiguration Matth. 7. In that he saith they shall walke with mee in
so stirred others vp to establish a new Empire by appointing seuen Electours to chuse one at euery time of vacancy which yet was but an image in comparison of the old Roman Empire so far did it come short of it in glory and power And he had power to giue life vnto the image of the beast Vers 15. c. that is to this reerected Empire for all the life of it is from the Pope and whatsoeuer it speaketh or decreeth is by his direction And caused that they which would not worship the image of the beast should be killed that is which would not receiue the ordinances and Lawes of this Empire touching the Roman Catholike religion for by embracing that religion the image is worshipped all then that refuse to be Papists they take order to put to death And he caused all Vers 16. both great and small free and bond c. to receiue a marke in their right hand or in their forehead This is added the better to know this beast his marke or character must needs be receiued that is a publike and open profession must be made that a man is a Roman Catholike and beleeueth all their new Articles touching the Supremacy Transubstantiation Purgatory c. for to beleeue in Christ and to hold all Articles of the Apostles Creed and to receiue the word and Sacraments are nothing worth without this Summa angel in titulo confirmat neither is Baptisme of any force without the Character of Chrysme in confirmation giuen by the Bishop Such may neither buy nor sell that is as excommunicate persons others may not haue communion with them for neither Turkes nor Iewes are dealt so hainously withall as poore Protestants no place is allowed vnto them nor any being in the world The marke the name and the number of the beasts name is all one hee that hath the marke hath them all Hitherto out of Bullinger Others not differing much here-from Fox expound the Popes exercising of all the power of the first beast of his cruelty against the faithfull as great as euer that of the heathen Emperours was his miracles in general only of sundry strange miracles related to haue been done for the establishing of Popery his causing men to worship the image of the first beast of his compelling all to the obedience of the Roman Sea otherwise they shall beare none office nor bee suffered to haue communion with men c. as hath beene already said They that by these two beasts vnderstand one Antichrist Pareus Napier which is the succession of Popes in the Sea of Rome expound the power of the first beast exercised by this in the sight of the first of his blaspheming warring against the Saints and reigning ouer euery tribe and nation which the Pope doth by his Legats and subordinate officers and so it is said to be done in the sight of the first beast because his agents doe it at his becke and they doe many great wonders to draw the world to the veneration of the Pope Hee maketh fire to come downe from heauen that is as was before expounded by giuing the holy Ghost and by his excommunications and this kinde of miracle is the rather singled out as answerable to a speech in vse amongst the Iewes euen till this day If any man shall make fire to come downe from heauen and deny the Law of Moses let him be accursed The image to the first beast is the image of Christ the Virgin Mary and the holy Apostles at the Popes command made set vp and adored by earthly people these are enliued by the imposture of Priests and Fryers and made to speake laugh frowne and sweat The marke in Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting forth more at large any note or marke Heb. 1. whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the image or resemblance of a thing so Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not any externall visible marke vpon the forehead or right hand indeed but the profession of being a Roman Catholike and a readinesse with all the might to defend that Religion D. Abbot This Character is double as there are two sorts of men of that Religion first of the common people the Chrysme Holy water Agnus Dei Crucifixes c. secondly of the Religious their vow to propagate and maintaine it to the vttermost and therefore by a wonderfull prouidence it is come to passe that such professe an indelible Character to be imprinted vpon them in their ordination Others expound his causing men to worship the image of the first beast Brightman of the Popes seeking honour to himselfe vnder the colour of antiquity his miracles of making fire to come downe from Heauen of the Popes smiting men with his Excommunications as if it were with fire from Heauen Hildebrand a Pope in his Epistle to the Germans said that Henry the fourth being smitten with his Excommunication was blasted with lightning A certaine Bishop reprouing him for his heart-burning against Henry Cent. 11. Auent annal l. 5. perished by lightning and giuing vp the ghost cryed out Oh wretch that I am alas I am carried bound with a fiery chaine to hell c. The Image which he would haue men to make vnto the first beast is the acknowledgement of the same power and authority in him that was in the Bishops of Rome of old before the deadly wound giuen In other things there is no difference Others that expect Antichrist yet to come Bellarmin Viegas Ribera who they thinke shall be but one particular man reckon vp three notes whereby he may be certainly knowne first his reuiuing againe after death as Christ did secondly his causing of fire to come downe from Heauen as Christ sent the holy Ghost in the likenesse of fiery tongues thirdly his giuing life to an image which hee should cause to bee made as Christ gaue life to dead bodies by his diuine power which because they cannot rightly bee applied vnto the Popes of Rome they maintaine that they cannot be Antichrist but some other yet to bee expected But the expositions of ours already set downe make it plaine that these things doe most fitly agree vnto the Popes wherein though there be a little difference yet it is agreed amongst vs all in the maine that the Antichrist of Rome is here painted out in his liuely colours And it is indeed absurd to imagine the fulfilling of these things according to the letter for so Antichristianisme should be no mystery neither should there need such wisdome by the number of his name to finde out Antichrist That the Pope is this Antichrist it is no new coniecture of ours out of malice but a very ancient opinion maintained by sundry learned and godly men in diuers ages of the world that no time since his springing vp might want a testimony hereof Gregory the first called the great
c. pag. 79. Text 16. Chap. 2. Vers 13. Be ye subiect to euery humane ordinance for the Lord whether to the King as to the chiefe or to the Rulers c. pag. 92. Text. 17. Chap. 3. Vers 3. Whose apparell let it not bee any outward thing of the broidring of the haire or of putting gold about or the ornaments of apparell c. pag. 97. Text 18. Chap. 3 Vers 13. And who will hurt you if ye be followers of that which is good but if ye suffer for righteousnesse ye are blessed c. pag. 102. Text 19. Chap. 3. Vers 18. Being put to death in the flesh but quickned in the spirit wherein he went and preached to the spirits in prison c. pag. 106. Text 20. Chap. 4. Vers 1 2. Christ therefore hauing suffered in the flesh for vs put vpon you the same minde also c. pag. 117. Text. 21. Chap. 4. Vers 12. Estrange not your selues from the fiery triall which is amongst you to proue you pag. 121. Text. 22. Chap. 5. Vers 13. The Church that is at Babylon saluteth you greet ye one another with a kisse c. pag. 127. Text 23. 2 Peter 1. Vers 4 5. Whereby are giuen to vs exceeding great and precious promises that by them ye might be partakers of the diuine nature pag. 131 Text 24. Chap. 1. Vers 19. We haue a more sure word of prophesie to which yee doe well that yee take heed pag. 139. Text 25. Chap. 2. Vers 1. Which shall bring in Heresies that destroy denying the Lord that bought them c. pag. 145. Text 26. Chap. 2. Vers 11. The Angels being greater both in might and power beare not blasphemous iudgement against them c. pag. 150. Text 27. Chap. 2. Vers 20. For if escaping the filthinesse of the world in the knowledge of our Lord and Sauiour Iesus Christ c. pag. 152. Text 28. 2 Pet. 3. Vers 5. They are willingly ignorant of this that the Heauens were of old and the earth set out of the waters by the waters c. pag. 155. Text 29. Chap. 3. Vers 8. I would not haue this one thing hidden from you that 1000 yeeres is with the Lord as one day and one day as a 1000. yeeres c. pag. 161. Text 30. Chap. 3. Vers 15. And count the long suffering of our Lord saluation as our beloued brother Paul hath written to you c. pag. 168. Text 31. 1 Iohn 1. Vers 1. That which was from the beginning which we haue heard seene c. p. 156 Text 32. Chap. 2. Vers 2. He is the propitiation for our sins not for ours only but for the whole world vers 7. I write no new Commandement c. p. 182. Text 33. Chap. 2. Vers 12. I write vnto you children because your sinnes are forgiuen you through his name Vers 13. I write to you fathers c. p. 186. Text 34. Chap. 2. Vers 18. Little children it is the last houre as ye haue heard that Antichrist commeth there are now also many Antichrists c. pag. 189. Text 35. Chap. 3. Vers 1. For this the world knoweth vs not because it knoweth not him Beloued now ye are the sonnes of God c. pag. 198. Text 36. Chap. 3. Vers 5. Ye know that he was manifested to take away our sinnes who so abideth in him sinneth not c. pag. 200. Text 37. Chap. 3. Vers 21. If our heart condemne vs not we haue boldnesse towards God c. pag. 203. Text 38. Chap. 4. Vers 2. Euery spirit that confesseth Iesus Christ to haue come in the flesh is of God c. pag 206. Text 39. Chap. 4. Vers 8. He that loueth not knoweth not God for God is loue c. pag. 208. Text 40. Chap. 5. Vers 2. Hereby we know that wee loue the children of God when wee loue God c. pag. 212. Text 41. Chap. 5. Vers 6. This is hee that came by water and bloud euen Iesus Christ c. pag. 214. Text 42. Chap. 5. Vers 16. If any man seeth his brother sinne a sinne vnto death let him aske and hee shall giue life c. pag. 217. Text. 43. 2 Iohn 1. The Elder to the Elect Lady p. 224. Text 44. Iude Vers 4. For certaine men are crept in which of old were proscribed to iudgement p. 232. Text 45. Vers 8. Likewise also these dreamers doe defile the flesh they set light by authoritie and blaspheme glories c. pag. 236. Text 46. Vers 14. Enoch the seuenth from Adam prophesied of them saying Behold the Lord commeth with thousands of his Saints c. pag. 241. THE CATHOLIKE EPISTLE OF THE Apostle IAMES THis Epistle together with the six following haue gone vnder the name of Catholike Epistles amongst the Greekes and of Canonicall amongst the Latines a long time but vpon what reason it is vncertaine saith Pareus Pareus in Iac. Epist Lyra Oecum Gorran The reason which is yeelded by Lyra Oecumenius and Gorran that they haue the name of Catholike from the vniuersality of those to whom they are directed either to all the Iewes dispersed into all countries or to all Christian people in all Countries of the world whereas Saint Pauls Epistles are directed to particular Countries seemeth vnto him to be no good reason because so the Epistle to the Hebrewes being written to all the Iewes wheresoeuer should haue beene intituled Catholike likewise and the two latter Epistles of Saint Iohn being to particular persons could not by this reason be called Catholike And touching the name canonicall it is more disliked by Beza also Beza because not these seuen Epistles but all the rest are canonicall alike But the reason of the name Catholike seemeth to me to bee good notwithstanding the exceptions alledged for the Epistle to the Hebrewes haply was sent to Ierusalem the proper place of the Hebrewes where they still offered their Sacrifices as seemeth by the Argument of the Epistle and therefore might not so well be intituled Catholike but onely The Epistle to the Hebrewes as that to the Romans The Epistle to the Romans but this of Iames is named to the Iewes scattered in all parts And touching the two latter Epistles of Saint Iohn although they are directed to particular persons yet the Argument of them is Catholike or Vniuersall alike concerning all Christians and not particular as the Arguments of the Epistles of Paul for the most part of euery of them are For although euen in them generall duties concerning all are set forth yet each of them is principally directed to particular points to dispute of which particular occasion was ministred by the Christians of that place to which the Epistle was sent This Epistle in order is the first not because Iames is to be preferred before Peter who was the first â—â—d chiefe of the Apostles Gorran if there were any such but as some haue well noted because this Epistle is to all Iewes in
riches and therefore the poore here is one poore and brought lowe in the world This would be noted Note that we may not be carried on according to the manner of the world to be ouerwhelmed with sorrow in time of aduersity and neuer to be so merry as when worldly wealth floweth in as though happinesse consisted in these things For this is a meere delusion The onely true and solid ioy is in the future exaltation in heauen the way vnto which is by poeurty and crosses in this world and in an humble minde here in the middest of worldly wealth CHAP. I. VERS 13.14 Let no man being tempted say I am tempted of God for God cannot be tempted of euill he tempteth no man 14 But euery one is tempted being drawne away by his owne concupiscence and inticed 15. Then lust hauing conceiued bringeth forth sinne but sinne perfected breedeth death Tho. Aqui. in Iacob Gorran Hauing spoken hitherto of externall temptations now hee speaketh of internall that is euill cogitations suggested to the minde whereby a man is enticed and drawne to euill these come not from God but from our spirituall enemies God indeed is said to tempt Abraham Genes 22. Deut. 12. and likewise to tempt the people of Israel but it is to be vnderstood that there is a twofold temptation the one of triall the other of deceit by the first God tempteth that men may be more purified as the gold being tried in the fire but not by the other The Deuill tempteth thus that he may deceiue vs the flesh that it may allure vs and the world that it may draw vs away Concupiscence within a man as originall tinder Rom. 7. Gal. 5. otherwise called the law of the members and the flesh lusting against the spirit that tempteth by drawing away from good and enticing to euill for by these two words are set forth the two termes the terme from which and the terme vnto which the right way from which and the wrong way vnto which Aug. Peccatum est spreto incommutabili bono commutabili bono adhaerere or the immutable good from which and the mutable good vnto which Ob. The deuill tempteth sometimes and therefore not concupiscence onely Sol. Although the deuill tempteth yet he can doe nothing if concupiscence were not euen as wood is not kindled by blowing vnlesse there be fire Concupiscence when it hath conceiued bringeth forth sinne c. The degrees of temptation are here noted out first there is delight alluring secondly consent conceiuing thirdly worke performing fourthly custome perfecting Lust conceiueth by the deuill who is as it were the father and lust the mother this conception is by the consent of the will or by delight Bringeth forth sinne that is into act Psal 7. It is perfected by custome and then death commeth that is it becommeth guilty of eternall damnation Rom. 6. for the wages of sin is death But why is death assigned only to custome doth not sinne delighted in or consented vnto and acted bring forth death also Answ Yes doubtlesse but it is most properly said thus of custome in sin because in such there appeare no signes of life there is little hope of his returne but in such as sometime fall into sin there are signes of life though more in the consenter vers 17. fewer in the acter of sinne Euery best guift and euery perfect guift This is added further to proue that no euill temptation is from God because good onely commeth from him which hee sheweth first from the copiousnesse of his guifts secondly from his immutable goodnesse thirdly from his liberality towards vs in begetting vs fourthly from their own iudgement Touching the degrees here set forth the good are temporall guifts the better naturall the best gracious The best guift of grace and the perfect guift of glory The first is called a thing giuen because it is in the way the other a guift without end in our Countrey The father of lights that is the author of all graces which are the lights of the soules Occum in Iac. By temptation here vnderstand that which ariseth from a mans owne sinnes and intemperance whereby trouble is brought vpon him and fluctuation of the minde now when trouble is brought thus vpon a man it is not a temptation from God but from his owne concupiscence Mayer August de verbis Domini Est temptatio inducens peccatum qua Deus nominem tentat est tentatio probans fidem qua tentare Deus hominem dignatur Pareus Faber Piscator Gagneus and all others that I haue seene follow Tho. Aquinas vnderstanding here that inward temptation that is to euill of which it seemed good to the Apostle to speake because he had commended temptations before For of outward temptations of trouble comming vpon a man by his own default it cannot be meant as Oecum would haue it because it is temptation to euill of which it is spoken here as is expressed when it is added God is not tempted of euill and the sequell of this temptation is plainly said to be sin not outward trouble in the world If it be demanded in what sense God is said to be vntemptible of euill Pareus the Latins reade it intentator malorum Pareus some others take it both actiuely and passiuely but because the actiue immediatly followeth He tempteth no man I thinke that it is to be vnderstood passiuely only The meaning is that our malice caÌ„not stir vp euil in him neither doth he tempt any man to euill as Occum hath noted was the saying of an Heathen Numen Deâ—s neque ipsâ— molestias habet neque alijs exhibel 2 Sam. 24. God the diuine Maiesty neither is himselfe troubled nor bringeth troubles vpon others Ob. He hardened Pharaohs heart whoÌ„ he will hee hardeneth and hee moued Dauid to number the people Sol. With Pareus I say that God doth not by tempting make any man euill but vpon such as are already euill he sendeth the iudgement of being hardened to the doing of more euill that hee may in the end receiue the greater damnation Reade more touching this point vpon Rom. 9. and August de bone perseuerantiae Epist 146. ad Consentium 2 If it be demanded what concupiscence is and whether it be not a sinne because hee seemeth here to make it but the cause of sinne and how temptation is ascribed onely to concupiscence when as the deuill also tempteth and so doth the world too I answer to the first that concupiscence is generally agreed vpon to be that originall inclination vnto euill which we draw from the loines of our first Parents To the second that S. Paul himselfe being the teacher it is sinne Rom. 7. and such a sinne as is condemned in the tenth Commandement though Popish Writers mince it and say that it is not truely and properly sinne but the cause of sinne and by the Apostle Paul
hidden as to mention that to set forth hereby the excellency of this worke of conuersion Note Note that a man in errour or in sinne is out of the way of life and in the way of death yea he that is deceiued onely with errour in fundamentals is in a damnable estate though his life be otherwise vnblamable and full of good workes Let the seduced Papist then consider this and tremble to goe on in his errours Note againe Note that although there be sinne euen in those that are conuerted yet no sinne appeareth all is couered and cast behinde Gods backe he looketh now only vpon the studie care which they haue to doe his will this comming betweene his sight and their old sinnes whereas the impenitent and vnconuerted is full of sinne blemishing and deforming him in the sight of God so that he is all vgly and vile in his eyes as any lothsome leaper is in ours which should make a wicked man out of loue with himselfe and to turne from this estate seeing howsoeuer he thinketh that he hath but such or such a sin to answer for the truth is that he hath a multitude of sins Faber pelagus peccatorum yea a sea of sinnes as one speaketh Note lastly Note because Prou. 10.12 from whence this is taken it is said Loue couereth a multitude of sinnes that in loue we ought to endeuour all that possibly we can one to conuert another from sinne The excellency of the worke here mentioned should pricke vs forward to this most Christian dutie and the loue of our brother should constraine vs vnto it 1 Cor. 13. seeing if we be without loue we are without all substance THE FIRST CATHOLIKE EPISTLE OF THE APOSTLE PETER THis Epistle is held by some to haue beene written before that of Iames as by Pareus Baron Annal. tom 1. and Baronius saith that it was written at Rome An. Dom. 45. when Marke was there with him whose salutations he sendeth And his second Epistle an 68. when Peter was now neere vnto his end as is intimated 2 Pet. 1.14 If this were written so soone it was before all the Epistles of Paul the first written of which was the first to the Thessalonians which came forth an 52. Others thinke that these Epistles were put out according to their order as Lyra Iames writing first Lyra. and then Peter Augustine speaketh of all these smaller Epistles as written after Pauls Epistles wherein Faith iustifying without Workes had beene so much set forth vpon which some gathered that good workes were not necessary to saluation August tem 4. de fid opere c. 14. and therefore both Iames Peter Iohn and Iude doe mightily vrge Workes affirming Faith without Workes to be vnprofitable Thus I haue related what I finde touching the time of this Epistle and the rest but as I said before vpon that of Iames. This dispute is not much materiall but either because Iames his Epistle was first written or because to the Iewes who were Gods first people it is placed first And this of Peter after because to such as being Gentiles became first Iewes and then were conuerted to the faith of Christ Hugo Card. as Hugo Cardinalis coniectureth and after Peters the Epistles of Iohn because they were written to the Gentiles conuerted to Christianity Touching this it was neuer doubted of to be Canonicall yea it hath beene alwaies accounted a most excellent Epistle and worthy to be written in letters of gold for Boniface the Bishop of Rome Baron â—om 9. annal that was a Martyr as Baronius faith desired by his Letters of Eadburga an Abbesse and kinswoman to the King of Kent to send him the Epistles of Peter written in letters of gold The maine scope of this Epistle is to comfort and to confirme in sufferings for the Gospels sake And therefore after the scattered Christians named to whom he writeth verse 1. hee comforteth them first by setting forth their estate Elect according to the fore-knowledge of God c. vers 2 3 4 5.2 the benefit of afflictions the praise of God and the saluation of their soules vers 6 7 8 9. And confirmeth them touching this saluation to be attained in a Christian profession from the ancient prophesies set forth in the holy Scriptures wherein thus much is declared vers 10 11 12. Making vse of this consolation to stirre vp to holinesse and righteousnesse vers 13 14 15 16 17. Which that it might be the more effectuall there is a commemoration made by what a price wee are redeemed to this excellent estate vers 18 19 20 21 22. And what is the instrument of our being begotten again hereunto viz. the word of God which is not as flesh which fadeth like grasse but endureth for euer vers 23 24 25. And hauing spoken of this being borne againe hee vrgeth them as now borne babes to desire the milke of the Word c. Chap. 2. Wherein as in the rest how things cohere together we shall see when we come to handle them in order CHAP. I. 1 PETER Chapter 1. Verse 1. To the strangers scattered thorow Pontus Galatia Cappadocia Asia and Bythinia Vers 2 Elect according to the fore knowledge of God the Father in the sanctification of the spirit vnto obedience and sprinkling of the bloud of Iesus Christ c. THe Countries here mentioned are all towards the East and are large Luther in 1 Pet. 1. being now vnder the Dominion of the Turke Pontus is a great Countrey neere to the Sea Cappadocia is next vnto it for their borders ioyne together Galatia is seated behinde these Asia and Bythinia before Strangers he calleth the Christians there because although they were Gentiles inhabiting in those parts yet they were strangers from the Common-wealth of Israel by their originall and in this respect are said to be strangers though being conuerted they ioyned with the Iewes that were Christians and became one people According to the fore-knowledge of God the Father This is the cause of our election Gods preordaining of vs and not any free will in vs. In the sanctification of the spirit that is that we might be holy and spirituall which holinesse flowing from election is the onely true holinesse opposed here to the many kinds of externall sanctification which the Iewes had vnto the obedience and sprinkling c. that is then haue we part in this sanctification and are truly Saints when we obey the word of Christ in beleeuing in his name being thus sprinkled with his bloud for this which is here spoken in other words is no more but what S. Paul saith We are saued by faith for this maketh vs obedient and subiect vnto Christ So that to obey the word of God to be subiect to Christ to be sprinkled with his bloud and to beleeue is all one The phrase of sprinkling is borrowed from Psal 51. being an allusion to the sprinkling of the Tabernacle
Note that it concerneth euery one be he learned or vnlearned to reade and studie vpon the holy Scriptures that he may not be to seeke in his answers about the doctrine of faith Hom. 16. in Iohan when he is required thereunto Chrysostome doth sharply reproue Christians that labour not for knowledge that they may vnderstand the reason of the Christian faith alleaging how Artificers will fight in the defence of their profession and the Gentiles will argue strongly for their superstition and against the Christian religion and yet hee saith that many Christians are so ignorant that they cannot giue an answer what the Trinity is what the resurrection or why Christ was incarnate at such a time And lastly he refuteth that tenent that a simple soule is blessed that is one that is ignorant and knoweth nothing Oh how contrary to this is the teaching of the Papists at this day who commend ignorance and speake against reading of the Scriptures as most dangerous CHAP. 3. VERS 18 19 c. Being put to death in the flesh but quickened in the spirit Vers 19 Wherein he went preached to the spirits in prison which had sometime beene disobedient when once the long-suffering of God waited in the daies of Noah c. As Christ was both God and man so he dyed as man Occumen in 1 Pet. 3. and as God rose againe to deliuer vs from death and corruption For he was raised by the power of his deity to shew that we shal rise againe raising vp the bodies of many that were dead also for our further confirmation herein In which he went c. Here is shewed how the benefit of his passion extended to the vniust not onely liuing but dead long before because hee had said He suffered the iust for the vniust Wherein therefore is as much as for which cause that there might redound benefit from him to such as were dead long before as well as to the liuing namely to so many as liued well and would haue beene ready to embrace the faith of Christ if hee had come amongst them hee went and preached to them that they might bee deliuerd by him And that it might appeare that there haue beene alwaies meanes of comming to faith and obedience so that the condemnation of the vnfaithfull is iust he maketh mention of Noah who was long agoe euen almost from the beginning by whom they might haue beene conuerted And hauing spoken of the Arke and those that were in it saued by the waters he applieth it vnto Baptisme for as the waters then drowned the wicked world but those that fled into the Arke were preserued so by baptisme the wicked and vnbeleeuing deuils are drowned but the faithfull are saued as water washeth away the filthines of the flesh so baptisme cleanseth the soule in a mysticall and wonderfull manner and it is called the interrogation of a good conscience towards God because they only which apply their minds to an holy life are wont to make questions and to seeke vnto God by what meanes they may be saued and so vnderstanding that baptisme is the meanes they haue recourse thereunto Christ is said to haue died once it being implied Th. Aquinas Gorran Glos Ordin that hee shall die no more against those heretikes that held that he suffered in the aire for the deuils after that he had done suffering here vpon earth and to rouze vp the secure from sinne because if now after that Christ hath suffered they liue in sinne there will be no more redemption for them Mortificatos car ne vtuificatos autem spirtus seeing Christ dieth no more That he might offer vs vp vnto God being quickened in the spirit that is either the holy Ghost or our spirit because the true Christian dieth to the flesh but liueth to the spirit In which he went that is in a spirituall manner by internall inspiration euen before that he was incarnate preaching by Noah by his Angels whom he vsed as his Mâ—nisters to declare his will in those times To those that were in prison that is of the flesh of sin errour according to that Ps 141. Take my soule out of prison in one translation therefore it is To them that were shut vp in the flesh When they expected Gods patience that is thinking that God would still with patience beare with them They were saued by the water because the water lifted vp the Arke and eight persons are mentioned as alluding to him that should rise againe the eighth day and to the time of the generall resurrection which some thinke shall be vpon the same day Baptisme is like vnto the Arke and so is tribulation through which a Christian must goe in diuers things First The Arke was made of boords hallowed so the Church consisteth of persons afflicted Secondly The Arke was of incorruptible wood so are Christians such as will not be corrupted Thirdly They that were saued in the Arke were saued by Noah signifying rest so the Church is saued by Christ Fourthly Out of the Arke none were saued so neither out of the Church Fiftly The waters being increased the Arke was borne vp higher so the Church grew greater by tribulations But the Baptisme that saueth is not any Baptisme for there is no such thing in the Iewes baptizings or in Iohns baptisme or in that of heretikes in which there is onely water but not the spirit but the baptisme vsed in the true Church wherein the Minister demandeth whether he beleeueth and renounceth the deuill c. exacting a pure conscience in him that commeth to be baptized which good conscience tendeth to God and he that comming with such a conscience is baptized Iuther in 1 Peter 3. is saued by the resurrection of Iesus Christ that is exemplariter rising from sinne to vertue as he rose againe Rom. 6. Christ is said to be put to death in the flesh when the man Christ died vpon the Crosse his naturall faculties ceasing he not liuing by meat and drinke and rest any more as is vsuall amongst men that are liuing here And he was quickned in the spirit that is was raised vp againe to a spirituall life wherein he liueth for euer both in soule and body And liuing this life now he preacheth not vocally as hee did but spiritually when his Apostles and other Ministers preach being spiritually present with them vnto the end of the world The spirits vnto which he is said to preach are they that were sometime disobedient in the daies of Noah not that they precisely are meant but such as they were for when hee preacheth in wardly to mens hearts and spirits now hee may well be said to preach to the spirits in prison because some are such as they that now are in prison were so that they are in the number of rebellious spirits to whom it is daily preached Here is therefore a Synecdoche whereby the part is put for the whole The eight
in Limbo patrum the soules of the faithfull who died before Christs incarnation who were by his descent deliuered Some againe and they be the Diuines of our side which teach a descent of Christs soule hold that he went downe to vpbraid the incredulous in Noahs time and such like with their infidelity shewing them what he had suffered for the saluation of the faithfull of the benefit whereof they were altogether depriued through their owne default to their greater terrour Touching the distinction which is made of Christs preaching as if it had beene partly to such as were appointed to life when it is spoken onely of the disobedient in prison it is a plaine wresting of the place and therefore Lorinus himselfe a Iesuite calleth it in question how it can stand Touching the penitency supposed to haue beene in some that were drowned it is a meere coniecture without all ground and if any such were they went not with the rest doubtlesse to this prison but to Abrahams bosome or as the theefe vpon the crosse to Paradise Touching the last it seemes to be implied in an article of our Church determined in a Synod * Synod Angl. Quemadmodum Christus pro nobis mortuus est sepâ—ltus iâ—a â—tiam credâ—ndus est ad inferos deseâ—ndâ—sse Nam corpuâ—â— sque ad resurrectâ—oâ—â—m in sepulchro iacuâ— spiritus ab illo commissas cum spiritibus qui in carcere vel inserâ—o detinebantur fuit illisque praedicanâ—t quemadmodum â—â—statur Petrilocus assembled in King Edwards daies An. 1552. Artic. 3. Euen as Christ died for vs and was buried so he is also to be beleeued to haue gone downe into hell for his body lay in the graue to the time of his resurrection but his spirit that went out of him was with the spirits in hell or in prison and preached vnto them as Peter testifieth Secondly Some hold that Christs preaching in a spirituall manner by Noah is meant herein Thomas Aquinas followeth Augustine August epist 99. In this also ioyne Beda Hugo Carthusianus Beza c. Thirdly Luther Some vnderstand his preaching by the Apostles to whom he sent the holy Ghost Hessilâ—uâ— and herein they went and preached to the Gentiles being in the prison of the flesh who are described as bound in chaines Psal 106. Esa 42.49 And to shew that of olde they were bound with the chaines of infidelity he mentioneth the imprisoned in the daies of Noah and they are called spirits to intimate the immortality of the soule Fourthly Some vnderstand by the prison here Purgatorie Francis Turria Fiftly and lastly Some most absurdly apply this preaching to the eight persons in the Arke Aâ—ias Montan Caluanstu lib. 2. cap. 16. §. 9. as in a prison for the time And yet there is another interpretation of Caluin by his going and preaching vnderstanding his making them to feele the power of his passion who died long agoe and yet remained in their soules expecting the Lord Iesus and he saith that it should not be read in prison but in a watch-tower in specula as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth For my owne part I subscribe to those that hold this to be the most obscure place in all the Epistles for no Exposition that hath hitherto beene giuen doth so fully satisfie but that some exceptions will lie there against That of Arias Montanus falleth of it selfe because they in the Arke were obedient whereas this preaching was to the disobedient 2. That of Purgatory is a meere fiction there being no such place in rerum natura 3. That of Caluin applying it in part to the soules of the faithfull seemeth to be improbable because these were the disobedient and it is not onely said that hee preached but went and preached intimating a locall motion and not onely a vertuall penetration 4. To expound it of his preaching by Noah is to peruert the order of the Text according to which this his going must be after his inclining againe and why should he call the men liuing at that time spirits which is a word no where vsed to set forth liuing men by but either Angels good or bad or soules departed 5. Much lesse can the Gentiles bee vnderstood by the spirits in prison amongst whom the Apostles came because they were such as liued in the daies of Noah not men of like quality but those very men 6. The Popish Limbus is but an imaginary place and to hold that any being in hell were deliuered againe seemeth to be contrary to the holy Scriptures as hath beene already shewed There remaineth then onely that of his descending to triumph ouer the Deuils and to vpbraid the damned spirits with their infidelity and impenitency shewing how iustly they were for euer therefore shut vp in that place of torment and because they of the old world were the most noted for their great multitude that went downe thither together hee mentioneth them but in them vnderstandeth all other then damned spirits also And this is the most probable of all other expositions and most consonant with the rest of the holy Scriptures For this is one part of Christs preaching to conuince the impenitent as iustly and certainly reprobate and damned as appeareth Mat. 11.21 Mat. 12.41 c. What is meant when Baptisme is said not to be an outward washing Verse 21. but the request of a good conscience vnto God by the resurrection of Iesus Christ What others haue said hath beene already set downe Piscator Scholia Piscator to this speaketh most fully and excellently Baptisme standeth not so much in the outward washing of the body as in the remission of sinnes by the bloud of Christ which is the washing of the soule and conscience which being by faith apprehended the conscience becommeth good and so the faithfull in the confidence hereof boldly questioneth with God about his fauour reconciled vnto him by Christs death and testified by his resurrection saying Hath not Christ reconciled thy fauour vnto vs by his death to endure for euer Certainly it is so for his resurrection doth testifie it seeing that vnlesse he had made a perfect expiation of our sins by his death reconciled thy fauour vnto vs he could not haue risen againe to life and heauenly glory So that these words by the resurrection of Iesus Christ haue not reference to the word saueth but to the request of a good conscience for this ariseth from Christ his resurrection August contra Faustum cap. 12. Beda Gagneus Angustine and Beda say the same with Thomas Aquinas and Gagneus also setting it forth more fully thus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a stipulation or promise conceiued in words whereby he that is baptized couenanteth to beleeue and doe as hee is in baptisme required Act. 8. as the Eunuch answered Philip. And this beleeuing and renouncing of sinne and Satan saueth and not the washing with water by the resurrection of
faithfull person liueth not as the naturall man doth though he cannot but through humane frailty sinne yet his heart is against all sinne and his life is such a continuall practice of repentance and the Spirit of Christ doth so sway and carry him as that he falleth not so often as the naturall man doth and he doth daily wash and cleanse himselfe from sinne by the teares of true repentance and that when there is no worldly shame or losse to moue him hereunto Neither can I see but that the regenerate must needs be of such an holy life as not at any time to fall into any great sinne as of adultery murther theft drunkennesse or the like although vnder the Law most holy men haue fallen for the Spirit is now giuen in a greater measure than it was in those daies and the force of corruption is more abated as is cleare from sundry passages of holy Scripture Whereas vers 8. it is said Vers 8. that the Deuill sinneth from the beginning and the Sonne of God appeared that he might dissolue the workes of the deuill the meaning is that he was euer the Author of sinne by his temptations so preuailing amongst men as that the world hath hitherto beene full of sinne but now the Sonne of God comming hath giuen a contrary Spirit into the hearts of his people whereby they are sanctified to leade an holy and new life The Deuill had them before as it were in the chaines of sinne fast bound for stirring to forsake those superstitious and riotous courses but now these bands are loosed and they are set at liberty to walke in the waies of Gods Commandements because free will which was lost in Adam is restored in the regenerate by Christ that we may now striue against and resist euill temptations Note that the most certaine marke of a childe of God Note is to leade an holy life and truly to endeuour to refraine from all sinne out of an inward affectation of holinesse and the dislike and hatred of euery sinne be it neuer so pleasing or profitable to the outward man and not in any by-respect and being ouertaken with sinne by infirmity to be humbled therefore and to beg for mercy and pardon and that toties quoties The comfort of those that doe thus is that they are not now accounted sinners but are iustified here-from Luke 13. as it is said of the poore Publican that hauing knocked vpon his breast and humbled himselfe he went away iustified The penitent person sinneth not because he doth daily that which is righteous in calling himselfe to account for his sinnes and iudging himselfe therefore as Beda saith Beda in Luc. 10. Seruos nos inutiles fatcamur vt in sortem vtilium veniamus Hieron Vnica iustitia nostra est iniustitiam fateri In confessing our selues to bee vnprofitable seruants we come to be profitable and Ierome Our only righteousnesse is to confesse our vnrighteousnesse For whoso doth thus and bewaileth it daily in secret cannot but haue his heart set against sinne and so sinneth not in will and desire CHAP. 3. VER 21. If our heart condemne vs not wee haue boldnesse towards God and receiue what wee aske of him because we keepe his Commandements c. In commending brotherly loue Mayer Vers 14. which he had often done before he saith Hereby wee know that wee are translated from death to life if we loue the brethren vers 14. By the loue of brethren all vnderstand here the loue of one another which is vsually expressed by the word neighbours in the old Testament but by the word brethren in the new Brotherly loue is a signe of true grace which is the beginning of the spirituall life that is eternall it is not the cause of life as euen the Iesuit condescendeth orinus Hereby a man may know that hee is raised from the death of sinne to the life that is by grace if he hath true loue in him because all that are partakers of this life haue this loue in them and consequently a man may know that euerlasting life is his and not only haue a probable coniecture hereof as popish writers teach For to put it out of doubt that we may know certainly he saith vers 24. We know that he abideth in vs by the Spirit that he hath giuen vs Verse 19 20 21. and in vers 19 20 21. he argueth from the heart and conscience of euery man which vpon this ground of actuall loue comming to be quiet and free from any accusation argueth most certainly that wee are in his fauour He that loueth to the exercising of charitable actions keepeth Gods Commandements which stand but in two things the loue of God and the loue of our neighbour God is said to be greater than our conscience that is more able to iudge and condemne because all things are most euident vnto him so that if our conscience condemneth vs hee will condemne vs much more And this is his commandement Vers 23. Oecumen that we beleeue in the Name of his Sonne Iesus Christ To beleeue in the name of Christ here saith Oecumenius is to giue credit to his will for by his Name is set forth sometime his glory and sometime his will Now his will whereunto he would haue vs giue credit is that we should loue one another But this exposition is forced for hauing spoken of loue hitherto and how necessary it is because God hath commanded it hee now goeth somewhat higher and sheweth that in commanding vs to beleeue in the Name of his Sonne hee commandeth loue also seeing that loue is inseparable from a liuely faith Therefore hee addeth This is his command that we beleeue and loue one another as if he should haue said For so much as I haue spoken of the Commandements of God affirming that he which loueth keepeth thē hereby it plainly appeareth to be so because that in commanding to beleeue in Christ he inioyneth vs both to beleeue and to loue loue being vnto faith as the soule is to the body which is but a dead carkasse if it be away And so hee commeth aptly to mention the Spirit giuen vnto vs in the next verse whereby we know that we are in God that is The. Aquin. Gorran Beza this grace of the Spirit loue And hereunto doe others consent Note here Note because he maketh the keeping of Gods Commandements the ground of our confidence to God-ward so as that we may pray with certaine expectation to be heard that none but such as are of a godly life charitable to the poore can haue any assurance of Gods fauour All wicked men and hard-hearted cannot but haue an accusing conscience if it bee not cauterized and therefore their hope to God-ward is vaine though they call and cry to him for mercy they shall not preuaile Iam. 5.16 Mat. 7.22 CHAP. IIII. HAuing spoken in the last verse of the former Chapter of knowing
of an horrible sinne viz. making God a lier which he cannot but seuerely reuenge CHAP. 5. VERS 16. If any man seeth his brother sinne a sinne not vnto death let him aske and he shall giue life vnto him to those that sinne not vnto death There is a sinne vnto death I doe not say concerning that that he should aske c. The sinne which is vnto death here spoken of Oecumen in 1 Iob. 5. is that sinne from which there is no shew of conuersion and to retaine in the minde iniuries done for the wayes of those that keepe iniuries done in their mindes tend vnto death saith Salomon Prou. 12. because such alwaies keeping anger in their mindes against their neighbours are neuer led with true penitencie but sinne impenitently And lest some such sinne as hee speaketh of should be thought incident to the children of God hee cleareth them not onely in respect of the sinne which is vnto death but of that which is not vnto death saying Vers 18. Euerie one that is borne of God sinneth not But that none such should grow secure he immediately subioyneth that this commeth to passe because hee keepeth himselfe so that if hee should not daily haue a great care of himselfe hee should be subiect to sinning By the world which is said to lie wholly in sinne Vers 19. the vnconuerted are to be vnderstood such as wee sometime were and like vnto whom still wee are through aptnesse to sinne Vers 20. but that God hath giuen vs to vnderstand and so to auoyd that which others runne vnto This place by the confession of Saint Augustine Mayer is one of the hardest of all the Bible August ser 11. de verb dâ—ami and therefore diuers Expositors haue expounded it diuersly Augustine himselfe after that hee had deliuered one exposition Sâ—ym in â—onte cap 21. Retract l 1 c. 19. Siquis in sâ—chrata mentis peruâ—rsitaâ—e hâ—ne vitam sinâ—erit that the sinne vnto death is the enuying of our brothers grace retracteth giuing another that it is the finishing of this life in the wicked peruersnesse of his minde and this is followed by many Hieronym in cap. 14. Ierem. Glos interlin Lyranus Magister sent 2 sent d. 43. And hereupon some Popish writers inferre prayers for the dead that haue not died in obstinacie but shewing penitencie before their death Lorinâ—â— in 1 Ioh. 5.16 But this collection is worthily reiected by one of their owne side because it is not spoken as of sinnes done heretofore but now in doing and therefore whilest a man liueth If any man seeth his brother sinning not hath seene him to haue sinned Some vnderstand by the sinne vnto death a mortall sinne by that not vnto death Glâ—ss Cassianus Call 1â— c 10. Oâ—ig Hâ—â—â— 12. iâ— Exâ—d a veniall that is a smaller and lighter offence such as idle words vaine behauiour or wanton lookes and hereupon the Popish found the distinction of mortall and veniall sinnes teaching that some grosser sinnes onely deserue death and that lesser sinnes doe not make the soule subiect to death Now because it is absurd the sinne vnto death being thus vnderstood to expound this sentence as the words run the glosses say that common persons are not to pray for such but the Priests onely to whose censure they are to be referred But this also is worthily reiected by one of their owne side Lorinâ—â— in 2 Ioh. 5.16 because it is added that he shall giue life to those that sinne not vnto death whereby is intimated that the sinne to be prayed for maketh the sinner subiect to death also And it is a poore shift to say that the Priests might pray for such as sinned vnto death but not the common people seeing Saint Iohn enioyneth a vacation from prayer to all in this case That there are some sinnes not worthy of death is also contrarie to all true Diuinitie See Iam. 2.10 Deut. 27. vers last Matth. 5.19 Matth. 12.36 Some againe vnderstand the sinne against the Holy Ghost which is out of malice to impugne the knowne truth Beza Piscator Carthâ—s Faber Stapul when the Spirit enlightning the minde to vnderstand the truth yet it is of spight and malice impugned as the Scribes and Pharisies contrarie to their knowledge did maliciously set themselues against Christ when any commit this sinne they say we are not to pray for it Matt. 12.31 32. because our Sauiour Christ hath pronounced that it shall neuer be forgiuen Hil. in Psal 140. Neere vnto this exposition commeth Hilary expounding it of sinne committed out of certaine knowledge and malice and Chrysostome Chrysan Psal 49. And to this indeed doe I subscribe if a man sinneth out of infirmitie raise him vp by prayer and by good counsell Gal. 6.1 but hee that is a brother and maliciously leaueth his Christian calling doing presumptuously contrarie to his knowledge deriding all admonitions and scorning them cast not holy things to such dogs Matth. 7. neither admonish nor pray for them any more And neere vnto this commeth that of Oecumenius expounding it of such as are not led with any penitencie But the meerely impenitent are not to be excluded from our prayers for by praying a mollified heart may haply bee obtained for them as for Saul by Steuens prayers otherwise no persecutors might haue beene prayed for Matth. 5. which notwithstanding was vsuall and is commanded Some vnderstand adulterie after Baptisme which shall neuer be forgiuen Tertull. de Pudicitia c. 2. 19 but there is no ground for this in the holy Scriptures Some vnderstand blasphemy against God the punishment whereof was death and touching which it is said Anastas Nicenus quaest 58. in Script 1 Sam. 2.25 If a man sinne against God who shall plead for him But the contrary vnto this is plainly taught by Christ saying Euery sinne and blasphemy against the Father and against the Sonne shall be forgiuen Some vnderstand it of those that leaue the faith falling againe to infidelity and idolatry or of excommunicate persons Gagnous Turrian but such as in time of persecution haue beene beaten from the faith haue returned againe and seeing the end of excommunication is to bring the offender home by repentance I cannot see how such as are excommunicate may be reckoned amongst those that are not to be prayed for There is a sinne not vnto death The vulgar Latine hath it Vers 17. Caictan Salmeron There is a sinne vnto death But by Popish Writers themselues it is acknowledged to be corrupted herein though some thinking that this being granted will make much against them will by no meanes yeeld vnto it Yet all ancient Writers who haue had occasion to mention this Text reade it according to the Greeke as Tertullian Ierom Ambrose and Pactanus and later Writers as Varablus Iohannes Benedictâ—us Clarius c. Touching him that is borne of God Vers 15. who
minister about God first one and then another acteth his cryer vntill these foure seales be opened without respect vnto what was contained vnder each of them Lastly touching the voice comming out from the midst of the beasts it was as my Authours agree the Lambs voyce as was most fit for he giueth a charge as hauing authority wine and oile hurt thou not but what is meant hereby and why this rider is set forth hauing ballances and wheat is proclaimed at a peny a measure and barley at a peny three measures is a great question They which vnderstand by the black horse a famine wherewith the world was punished for infidelity will haue these words to sound a great dearth of corne but wine oile which are not of that necessity they say that the Lord in commanding to spare them meaneth that they should not be altogether left destitute of all comforts How this can any way stand I see not for in a sore famine as in the dayes of Ahab nothing that groweth is spared and truly me thinks if a measure of the finest graine be to be bought for a peny of courser three measures men should not be afraid of such a famine though the measure be but enough to make foure loaues sufficient to keepe a man a day as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly expounded here the peny be as much as a man could yearne in a day according to the parable where it is said they receiued euery one a peny for the day Matth. 20. 2 King 7. By a like phrase plenty is promised elsewhere a measure of fine floure for a shekell c. but that there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a measure of aboue halfe a bushell at fifteene pence this of three pintes at seuen pence halfe-peny of our money which though it cannot be interpreted of plenty yet neither can I by any meanes be perswaded that it is meant of famine which in reason if it be threatned to terrifie must needs bee a farre other manner of dearth than can bee collected hence Yet euen they that vnderstand this of heresie expound it of a famine of hearing of the word of God allegorically set forth vnder the termes of wheat and barley For they say that heresie commeth with ballances pretending to weigh euery doctrine by the weight of truth but the Lord giueth warning that true doctrine and good teachers shall then bee very scarce yet the fundamentall points meant by the wine and oyle shall remaine vnshaken And Pareus contendeth much to make Christ the rider of this black◠horse because heretikes pretend Christ as being by him directed For mine owne part I am not satisfied with any of these expositions and therefore desire a can did interpretation if I shall put in my coniecture I thinke then that the voice in the midst of the foure beasts is the voice of the cryer of this Captaine riding vpon the blacke horse for each horse commeth out from amidst the beasts seeing the booke at the opening whereof they all appeare is held by the Lambe in the midst of the beasts as was before shewed That which he crieth is neither plenty nor scarcity but as hee maketh shew that rideth by his ballances a iust and equall price of these necessary graines and because wine and oyle are not wont to be weighed in the ballance men are secured that they shall not bee herein wronged and these are mentioned as the chiefe commodities of those countreys whereby the life is maintained according to the Psalmist Psal 104. He giueth the staffe of bread wine to make glad the heart of man and oyle to make him a chearefull countenance Now in all this it is alluded vnto the doctrine of truth the hereticke professeth to teach nothing but what hee can approue for truth being weighed by the ballance of holy Scriptures and euen as in buying and selling they are accounted honest dealers that sell a peny worth for a peny and make no mixtures in their liquid commodities but serue the buyer of them pure and vnhurt by such mixing so he seeketh to approue his dealing in the teaching of his heresies by professing equity and iustice and freedome from all deceit and if his corne shall be thought somewhat deare hee will make you amends in his wine and oile for it is not vnusuall to compare diuine instructions to corne and sometime to milke and wine Thus it appeareth what tragicall times the Church hath had but it is by Gods owne appointment and the last hath now beene long in acting neither shall wee need to feare professed enemies vnto Christ any more for wait but a while till the present corruptions be purged out and then commeth the liuing with Christ when there shall be nothing to annoy vs and in the meane season the comfort is that of all these riders the truth onely weareth the crowne wherefore persecutors heretikes and corrupt Christians shall be put downe and such as imbrace the truth shall reigne finally in glory for euer Quest 2. And when he had opened the fift feale Vers 9. I saw the soules of them that were slaine for the word of God vnder the Altar c. What place was this how could he see mens soules vpon what occasion doe they cry thus for reuenge and how warrantable is this what be the robes giuen them and what meaneth the stay till the rest of their fellow-seruants were slaine also Answ Before we come to resolue these doubts it may bee questioned also why no voyce to come and see is heard at the opening of this the next seale as in the foure seales past About this it is agreed that the apparitions past being but dumb representations it was necessary that by some voyce Iohn should be excited to behold them but here the soules appearing make a cry themselues which is enough to stirre vp to attention and therefore no other preparing voyce was needfull and the like may bee said of the sixt seale such things were acted and with such noise that it was in stead of an exciting voyce Touching the place where the soules are said to lie viz. vnder the Altar I preferre that exposition Brightman Arethas whereby their sacrificing in their martyrdome is held to be alluded vnto in this phrase they appeare lying vnder the Altar signifying what death they had died and how precious vnto the Lord the death of martyrs is which giue their liues in being faithfull vnto him And whereas sacrifices are wont to bee laid vpon the Altar not vnder it the reason why they are said to be vnder may be because they were not now in sacrificing but had been already sacrificed and therfore as the ashes of the sacrifice being burnt fall thorow a grate vnder the Altar so they are said to lie vnder Beda Haimo Pareus Bullinger Thom. Aquin. Some will haue Christ meant by the Altar and so expound
thin coat they are hatched in mid-Aprill and perish in mid-September and according to this they will haue the whole time of these Locusts set forth which is all the time of their flourishing but how long this shall bee it is vncertaine Ioach. Abbas Brightman Some resoluing these moneths into 150. and taking a day for a yeere reckon vpon 150. yeeres for in the time of Innocent the third ann 1210. the warme time of their hatching came in by the new orders of Dominicans Franciscans Mendicants Obseruants Trinitaries and Friers of the holy Ghost in so much as Polidor Virgil saith Lib. 7.3 That no age was so fruitfull of the Religious as this But in the time of Wicliffe ann 1360. they were blowne away as by a strong west wind in many places Some vnderstand by these fiue months a short time only for the comfort of the godly Ioan. Leonard D. Fulke or fiue ages of six which is the whole time of the world and so this shall last till the sixt age Some the whole time of this life Ambrose Primas Beda Richard de Sancto Victore Thom. Aquin. Haimo Forbs which is maintained by the fiue senses or consisteth of fiue ages infancy child-hood youth mans estate and old age Some lastly hold that it is alluded vnto the time of the floud preuailing vpon the old world which was fiue moneths They goe forth like horses prepared vnto battell to shew their strength they haue Crownes of gold to shew their vsurped power ouer Kings they haue the faces of men to shew their flattery haire like women to shew their alluring inticements the teeth of Lions to shew their deuouring of all Their brest-plates for defence shew that they are exempt from the reach of all secular power their sting in their taile sheweth their false doctrine vnder the best pretext for the false prophet is the taile their King is Satan and his Vice-gerent vpon earth the Pope destroying all his opposites corporally and his followers spiritually There are some differences in resoluing this description but all speake almost to this effect Some adde vnto the Papists the Saracens arising about the same time Brightman and so will haue them set forth by the Locusts also For ann 630. they began vnder Mahomet to afflict the Countries of Arabia Syria Mesopotamia Armenia Persia Egypt Affrica and Spaine and continued till about the end of the reigne of Leo Copronimus ann 780. at what time though their forces were not vtterly broken for they continued 400. yeeres yet they were so broken as that they could not doe such hurt as in times past Lacanadraco subdued them in Asia Constantine with his mother Irene ouerthrew them and so did Nicephorus and Theophilus and Michael c. After this in Italy being called from Babylon to their helpe ann 830. they proued most infest enemies wasting all neither could they bee suppressed till that Otto the second ouerthrew them ann 980. with so great a slaughter as that the place where was called The death of the Saracens till this day Some preferre this of the Saracens Fox as most agreeable to these Locusts because they are professed enemies to Christianity and come in great multitudes armed against them yet where they submit their liues are spared but by taking their children from them and rauishing their wiues and inthralling them to base slauery they make their liues more tedious to them than death and as for the time of fiue moneths he subscribeth to that allusion noted before vnto the time of the Locusts life The popish sort expound this Trumpet altogether of things yet to come For they say that the Deuill by Gods permission shall stirre vp a great number of Heretikes towards the end of the world who shall persecute the Catholikes and torment them diuersly for this Blasius Virgas saith is their common exposition Lyra. Râ—pertus Some by the Starre falling from Heauen vnderstand Lucifer and therefore it is said which had fallen he by Gods permission bringeth as it were out of hell an infinite multitude of cruell and barbarous Vandals who vnder fiue Kings which they had swarmed in all places namely vnder Gunderinus Gensericus Hunericus Trafimundus and Gelimer most horribly tormenting the world both in the East and West Now of all these expositions I finde that most of our side preferre the first touching the Pope and his religions and many things in the description doe fit so well that I would gladly ioyne with them but that I am resolued vpon such reasons as I haue already set downe that not corruptions in Religion but plagues comming vpon the world therefore are here represented Which being so and the last iudgements hauing beene executed against professed enemies of Christianity at the foure first soundings order requireth that some thing now should follow against Heretikes as they were the next troublers of the Church If then any great iudgement which may be fitted to this description can be found out in the time of the Arrian heresie it seemes most reasonable to me that this should be held to be the figure thereof For it is not likely that when the Lord is so carefull in setting downe the iudgements to come vpon the heathen persecutors and vpon the Antichrist of Rome that the middle time bringing the Church to so great misery and therefore most remarkably punished certaine hundreds of yeeres together should be passed ouer in silence aâ— it is if we finde not out something agreeing vnto it vnder this fifth Trumpet I hold therefore with Lyra Rupertus and some others that here is a description of the Goths and Vandals a base and ignoble people and in times past without name leaping about like Locusts to make a prey of other mens possessions and by their huge swarmes and multitudes preuailing where they came to the bringing of all things to ruine They were first brought in by Valens an Arrian Emperour about ann 366. but fighting against him they became his destruction Ruffind 2.6.13 for they fired the towne into which he fled so that he miserably perished together with it And after this partly in Affrike and partly in Italy Germany and France euen almost all ouer the Christian world they were most manifest scourges sent for a plague vpon the Heresies which were most rife in those times Victor vticenfis and chiefly that of Arrius And this plague continued breaking out oft times more violently the space of about 184. yeeres from the first to the last viz. till ann 550. in which time when they gat the victory no manner of barbarous cruelty was spared in so much as Writers compare some of them with Dioclesian and Maximiâ—nus the most bloudy persecutors that euer were Some were sent into banishment and if through infirmity any could not keepe pace with the rest they were fastened to the tailes of horses and dragged against the stones till they were pitteously rent and torne Some were
great armies but when the Hussites vnder the conduct of Zisca appeared a feare came vpon them all and they fled with all haste casting away their weapons and leauing their Tents well furnished to the enemy And yet againe by the perswasion of Sigismund another Army was sent vnder the conduct of Brandenberge which being also taken with feare before the Hussites came in sight fled away and could not by any meanes be made to stay What was this but a most miraculous preseruing of the Church by Gods owne immediate hand there being nothing but the very earth that affrighted them so soone as they came into that land being taken with an horrible feare against all sense and reason And thus at sundry other times the Church being assaulted in other parts she was miraculously preserued not by any power of her owne but by the hand of God being against her enemies and for her which deliuerance is said to come by the earth helping her in allusion to the History of the lands spuing out of the Cananites before the Israelites or of the earths opening the mouth to swallow vp Corah and his company that Moses and Aaron being indangered by their conspiracy might be preserued Pareus For this seemeth to me the most probable resolution of this saying which was also noted out of Pareus before To this if we ioyne that of the differences hapning betweene Catholike Princes about earthly things Grasserus keeping them from vniting to extirpe the Church at other times it may also further serue to cleare this place the more and in the East the differences of the Persian and Turke being both for Mahomet yet diuided about Haly his successour whereby the Turkes haue still beene hindered from their purposed inuasions of Christendome The Church haue had also other helpe from the Princes of the earth who hath beene stirred vp to fauour and defend the truth as the Princes of Germany and Queene Elizabeth of famous memory who aided the Hollander being at the point of drowning abated the pride of the Spaniard and maintained the Protestant Religion in France That all this passage is allegoricall and will beare such exposition is plaine because it is said as it were a riuer and so it is but as if the earth had holpe the woman against this riuer by deuouring it seeing there is nothing more frequent than by a floud to set forth great armies flowing into Countries to destroy them Note Note that when all meanes faile to preserue the godly yet as long as the earth standeth they shall haue succour though they can see no more likelihood hereof than they that are in the Wildernesse where nothing but the vast ground appeareth to saue them from the deuouring of the wilde beasts Quest 3. What is meant by the rest of the womans seed Vers 17. and the Dragons making warre therewith set forth in these words And the Dragon was angry with the woman and went forth to make warre with the rest of her seed which keepe the Commandements of God c. Brightman Gorran Answ Some vnderstand the Christian people in diuers parts of the world against whom the Saracens were stirred vp about ann 630. when he could doe no good otherwise hee made open warre by them Pareus Forbs Some hold that here is a preparatiue onely to the persecutions raised by the Pope described in the next Chapter these being here first generally spoken of and then more at large described vnder the double beast Some by this seed vnderstand all Christian people which should be begotten vnto God from the time of Iohn to the end of the world Bullinger for the Dragon hath alwaies made warre against them first by the Emperours and then by Antichrist Some vnderstand particular members of the Church Fox who are in diuers Countries laid hold vpon and put to death where Antichrist hath power when as hee seeth that his attempts by warre to extinguish the whole Church are frustrated And to this doe I subscribe as best answering that which was said before of the male childe which the Church brought forth he was the first seed now the rest of the seed are all godly persons who are likewise after all the troubles before described particularly singled out vnto martyrdome for he that heareth and doth the Word of God is my mother Mat. 12.50 my brother and sister saith our Sauiour Christ So that this is added to shew that as the Deuill shall attempt to extinguish the Church by warres so these not succeeding as he desireth he will yet doe what hurt he can by fighting against particular persons and destroying them wheresoeuer his power lieth And this is verified by experience the Spanish Inquisition is a great Engine wherewith the Deuil fighteth and destroyeth many and other Commissions appointed both here in England in the daies of Queene Mary and in other Countries for the finding out and putting to death by fire and fagot the seruants of God which held the testimony of Iesus Christ and who would rather lose their liues than depart therefrom As for the other expositions they cannot hold in regard of the time according to the computation which I haue hitherto followed and shewed to be the most probable We must expect then Note that the faithfull seruants of God shall neuer be free from trouble and danger during the time allotted vnto Antichrist but partly by great armies and partly by particular persecutions they shall euer be impugned that we may stand ready armed with faith and patience comforting our selues in this that the Church shall neuer bee extinguisht when all the forces that can be made are raised against her but she shall still remaine to triumph ouer Antichrist and all her enemies at the last And I stood vpon the Sea shore Vers 18. in the Latine this is read hee stood as if the Dragon were meant but in all Greeke Copies I stood and so Rupertus and Primasius and all ours and amongst the Papals Ribera and Viegas reade it so and it is most plainly a passage to the next vision of the Beast rising out of the Sea for to behold this he sheweth here that hee was placed vpon the Sea shore CHAP. XIII WHat is figured out by this Beast Quest Vers 1. whereof it is said I saw a beast ascending out of the Sea hauing seuen heads and ten hornes and vpon his hornes ten crownes and vpon his heads the names of blasphemy Vers 2. And hee was like to a Leopard c. Answ There is great difference amongst Expositors here some holding this beast to be a figure of the Turke Viterbiensis both because he riseth out of the Sea and waters afterwards are expounded to set forth peoples and Nations Chap. 17.15 for the Turkish Empire consisted of diuers peoples Arabians Turkes Saracens Tartarians c. and the similitudes agree of a Leopard because he hath the Kingdome of the Grecians
here mentioned as the boundary of this time as it was of the former Moreouer here were a strange gap opened into an expectation of this world to last yet seuen hundred yeeres which is against all probability That exposition which referreth the thrones to the Pope cannot stand in reason for Satan being bound it is not to bee thought that his Lieutenants the Popes aduancement should be shewed but rather the aduancement of such as withstood him Neither can I subscribe to that of the glorified estate of the Saints departed vnto whom the rest of the dead are opposed who liued not againe till the thousand yeeres expired because some visible alteration is here doubtlesse set forth at the binding of the Deuill seeing otherwise the accomplishment of this Prophecy could not haue beene conceiued of by the faithfull vpon earth for their comfort when as it was without doubt set forth for this end and purpose And as for that exposition whereby these things are applied vnto the Prelates and Rulers of the Church the description of being set vpon thrones and hauing power of iudgement is too glorious to agree vnto them Wherefore I preferre that of the sensible most happy alteration in the state of the world in the dayes of Constantine the Great for then thrones were set for Christians and they had the power of iudging who before were iudged and in this time the soules of the faithfull who had beene put to death for the Christian religion in the time of persecution might well bee said to liue and reigne with Christ because they had beene set forth as lying vnder the Altar and crying for reuenge vpon those that shed their bloud Chap. 6. vers 9. all the time that the Heathen reigned And whosoeuer worshipped not the beast as they departed out of this life they had communion with them in this their erection all these thousand yeres that is the body of the Saints being considered as one but not euery particular member For they all and euery of them liued and reigned in this time of a thousand yeeres though some a longer some a shorter part of it Their liuing and reigning then here spoken of must needs haue reference to their lying and crying before mentioned and therefore as that was spoken of to set forth times of persecution without any appearance of a deliuerer that might reuenge that innocent bloud so here is nothing else set forth but a deliuerance of the Church and a putting of power into the hands of the faithfull to reuenge themselues vpon the heathen as was sometime giuen to the Iewes by thē meanes of Hester Ester 8. and Mordecai For although the soules of the faithfull did liue and reigne with Christ before mmediatly after their separation from the body yet because vnto perfect dominion it is not onely requisite to be in glory and ioy with the Lord but to haue our enemies beaten downe and destroyed they are not said to liue and reigne with the Lord till this accomplished Touching the rest of the dead who are said not to rise againe till these thousand yeeres ended I cannot thinke that it is meant of the dead in sinne and superstition who rise not till then that is neuer because they which were before spoken of are corporally dead for they were slaine and these are plainly a part of them for hee saith the rest of the dead and therefore corporally dead also I suppose then that by the rest of the dead the innumerable company of them that haue died since the beginning of the world are meant the time of whose resurrection is not to bee expected till after these thousand yeeres lest when we heare of some liuing and reigning with Christ and of thrones set and the iudgement giuen we should imagine the generall resurrection and Christs comming to iudgement to be here meant This is the first resurrection Vers 5. Vers 6. Blessed and holy is hee that hath part in the first resurrection c. This may seeme to bee plaine for a bodily resurrection maintained from this place by the Chiliasts because the liuing of the soules before spoken of being here reiterated is called a resurrection which cannot bee taken but for the rising againe of the body seeing the soule falleth not at all But it is to bee vnderstood that these words are metaphoricall and not proper the rising of the Church from vnder persecution to such an estate as wherein the truth is propagated with authority is as it were a resurrection from the dead and therefore is so called and because of the life that vniuersally came then into the world by meanes of the Gospell thus propagated it is called the first resurrection as the conuersion of the Iewes which shall be is called by the Apostle Rom. 11.15 Life vnto the world from the dead which is all one as if he had said with our Prophet here a resurrection They are said to be blessed and holy that haue part in this resurrection that is the faithfull of these times are aboue others blessed in this that they rule and reigne the world being now Christian and are not vnder the dominion of their enemies neither shall the second death seize vpon them as vpon none else that are in the like condition that is by the power of the Gospell and spirit raised vp from the death of sinne to the life of righteousnesse For of a bodily resurrection it cannot possibly be vnderstood as I haue already proued but being thus vnderstood all things will most excellently agree I saw thrones set and them that sate vpon them c. that is it was represented vnto me how in the time of Constantine the Great the faithfull should begin to rule and reigne in this world And I saw the soules c. that is and at that time it was shewed me by the altered condition of such as had giuen their liues for the truth who before were set forth as crying but now as ruling and reigning in token of an end put to those calamities and a beginning made of prosperity that the case of the Church was altered and this lasted a thousand yeeres This is the first resurrection c. that is this the faithfuls being aduanced to rule and reigne here being a meanes to conuert so many millions in all parts to the truth is as it were a generall resurrection going before that at the last day against which they are well prepared that haue their part in this by being quickened in grace for the second death shall neuer seize vpon such but they shall reigne with Christ a thousand yeeres by the prosperous and flourishing estate which the Church enioyeth here and afterwards for euer by being actually possessed of the kingdome of heauen in body and soule for euermore Note Note that the onely way to be safe from euerlasting destruction in hell is by making a resurrection before the last resurrection that is a resurrection vnto grace
euery one rising in that stature of body wherein he fell against the Iesuites conceit that all shall be of such a stature as one is ordinarily at his full age The bookes that are opened are according to some the bookes of men consciences according to others the bookes of holy Scripture but according to Augustine both which I thinke to be rightest for euery mans conscience shall then be made manifest whether it be good or euill foule or cleare and according to the bookes of holy Scripture all shall be iudged as they haue receiued and obserued the things therein contained or not The other is according to some Napier Parâ—us the booke of predestination for then it shall be made manifest who were elected and who reprobate according to some Bullinger the booke of faith for he that beleeueth hath life to beleeue is to liue the booke of life then is the booke of faith for he in whomsoeuer a true faith is found shall then liue the rest shall be cast into hell I subscribe to the booke of Predestination for this of faith was spoken of before amongst the bookes and because it is hidden from vs who are written in this Booke God only knoweth that a thing well knowne to vs is further spoken of viz. Workes euery man is iudged according to his workes for good workes alwayes are in such as bee written in this booke It is not said according to their faith because that is more latent and there is more deceit in it neither is it said for their workes but all that were not found written in the booke of life that is that were not elected are cast into the lake of fire but yet iustly for their euill workes deserue it on the contrary side therefore they which are saued are such as be written in the booke of life here is the originall of their saluation God hath elected them and good reason there is in respect of men that they should be saued for their works haue beene good whereas the workes of the reprobate haue beene euill and to good workes God hath promised a reward as he hath threatened iudgement to euill workes yet in respect of God there is no reason of merit in the best works because it is our duty to doe them and being examined by the rule of Gods righteousnesse they are defectiue when wee doe them in the best manner that we can but there is good reason of merit of death in euill workes because vpon paine of death they are forbidden so that he shall be well worthy to die that committeth them euen as a murtherer or robber is worthy to be hanged but on the other side he that doth good workes is not well worthy of euerlasting life though it bee promised that he shall be thus rewarded no more than a dutifull subiect is worthy for that seruice which his Prince commandeth him and promiseth to reward with the marriage of his daughter and making him his sonne can be said to be worthy of it For it was of grace that his Prince made him such a promise to whom he ought that seruice without a reward neither could it bee worthy of so great a reward though greatly deseruing and therefore it came of grace not of his merit But if of merit yet there is a great disproportion betwixt the seruice of any subiect to his Prince and the actions of a Christian towards God for the Prince doth meerely command and furnish his subiect with necessaries to doe that seruice which hee putteth him vpon but it is his owne valour and wisdome whereby he performeth it without any inabling further from his Prince in the very doing for notwithstanding his furnishing of him hee may as well miscarry as effect that which hee goeth about But God inableth his to that which he requireth He worketh the will and the deed of his owne good pleasure Philip. 2.13 Againe the greatest reward of a Prince is but the reward of a man to a man a temporany reward and so happily the benefit that redoundeth to him by that seruice may be equall to the reward but euerlasting life which is the reward of God is farre more excellent than any thing that any man can doe or the benefit hereby redounding vnto God which is none for If thou be righteous thou art righteous for thy selfe Prou. 9.12 if thou bee wicked thou alone shalt suffer The Papists therefore that from hence and from the like places seeke to establish the merit of good workes doe greatly straine and force such places against all sense and reason By death and hell which are said to bee cast into the lake of fire some vnderstand the Deuill August Napier who by his temptations becommeth death and hell to the wicked for that he draweth them on to such a course as tendeth to death and damnation Dent. Bullinger Pareus Some vnderstand all such as to whom death and hell belongeth all the reprobate and wicked and some whatsoeuer is obnoxious and hurtfull so that after this nothing remaineth to hinder the perfect blessâ—dnesse of the new Ierusalem which commeth next to bee spoken of And this seemeth to bee most probable because the Deuils damnation was spoken of before vers 10. and the reprobates damnation vers 15. Here therefore may fitly be brought in the vtter destruction of death and hell in respect of the faithfull so that they should not be in any feare of them any longer for according to this it is promised 1 Cor. 15.16 The last enemy which shall be destroyed is Death Cha. 21.4 Death is said to be no more after this this casting into the lake then is but a periphrases of destructioÌ„ But me thinkes there may be another more agreeing sense yet rendered if by a Metonymy we vnderstand by death and hell such as death and hell were said before to giue vp the wicked which hitherto lay dead and buried the continent being put for the content as wee call the inhabitants of an house the house For if hell should bee meant as the word soundeth then hell should bee said to bee cast into hell which cannot stand if the heires of hell then the same word should be vsed in another sense as it were with the same breath that is not likely but being taken as I haue said it doth well correspond vnto the words before going and the argument of the wickeds destruction which onely is here set forth is fitly prosecuted the comforts of the faithfull being reserued to be spoken of in the next Chapter Touching death and hell which are said to giue vp their dead R bera I hold it not amisse with Ribera to expound it of such as haue died ordinarily or extraordinarily haue beene swallowed vp and gone aliue as it were into the pit St. Augustine will haue it meant of the bodies in the graues and of the soules of the wicked in hell This is a notable place
to shew both the vniuersality of the iudgement that shall be Note and the terriblenesse of the Iudge to the wicked so that nothing shall be able to abide his presence and the iust proceedings according to which all shall bee sentenced because they shall be by bookes and according to mens workes and lastly the wofull estate of all that haue done euill after this time they shall be cast into the lake of fire and the ioyfull estate of those that haue done well death and hell is abolished vnto them so that they shall stand in feare of these enemies no more What is written in the booke of life is kept so secret that wee cannot know it but they whose workes are euill may be sure that they are not therein written the booke of life and the register of mens workes doe parallel one another Wouldest thou then see into this great secret goe to thy workes and consider them if they be good thou art assuredly written in the booke of life otherwise thou mayst bee sure that thou art not and then the lake of fire gapeth for thee Psal 34.12 Be not deceiued therefore by thy faith but wouldest thou liue long and see good dayes refraine thy tongue from euill and thy lips that they speake no guile cease to doe euill seeke peace and ensue it Attend to that direction of our blessed Sauiour giuen to him that asked what he should doe to be saued 1 Tim. 6.7 keepe the Commandemâ—nts and if thou be rich forget not to distribute of thy goods to the poore and so lay vp to thy selfe a good foundation CHAP. XXI IN this and the Chapter following vnder the figure of the new Ierusalem the state of the Church triumphant in heauen is set forth as it shall be after the day of iudgement according to the opinion of all Expositors Brightman Forbs except two of ours who vnderstand it of a flourishing Church vpon earth after the Pope and Turke destroyed and the Iewes conuerted and some Popish Writers who expound it of the Church of Rome whom Alcasar a Iesuite mentioneth and confuteth But that it cannot possibly bee vnderstood of the Church vpon earth in any time or age is most plaine first because this vision followeth after the vision of the last great day of iudgement and therefore in order should represent somewhat after that 2. Because the condition of the Church is such here as that it can neuer be free from suffering and sorrow All that will liue godly must suffer persecution Rom 8.17 wee shall bee glorified with Christ if we suffer with him Ioh. 16. 1 Pet 5.8 and In the world ye shall haue trouble and if at any time there bee outward peace yet the Deuill like a roaring Lion goeth about continually seeking whom he may deuoure and there are bodily pangs and sicknesses and other occurrences that doe afflict whilest this life lâ—steth Heb. 12.10 for if wee should bee without chastisement wee should be bastards and no sonnes And lastly there is sinne euer here in the best which maketh them to sorrow Matth. 5.5 according to that Blessed are they which mourne for they shall be comforted But the new Ierusalem here described is without all sorrow and paine vers 4.3 Because the Church here described hath the glory of God which is all one with being glorified in heauen so as cannot said of any vpon earth vers 11.4 Because this Church is without a Temple needeth no light of the Sunne c. vers 22 23. whereas the Church vpon earth must alwayes haue a place to resort vnto and must be enlightened and vpheld in grace by meanes and shall euer need the light of the Sun and Moone 5. Because no vncleane thing is in this Church vers 27. whereas in this world the kingdome of heauen is euer like a corne field with tares in it like vnto ground with thornes and briars and stones in it and such as that it may be said alwaies Many are called but few are chosen Lastly to put vs out of doubt that no state of the Church here is meant but in heauen he saith that they shall see his face Chap. 22.4 for this shall neuer be till we come in heauen 1 Cor. 13. then shall we see as we are seene and herein standeth the perfection of blessednesse 1 Ioh. 3.3 for now we are the sonnes of God but it doth not yet appeare what we shall be for we shall see him as he is To say nothing of the new heauens and the new earth 2 Pet. 3.13 which Saint Peter speaketh of when he hath shewed how the world shall bee destroyed by fire but wee saith he looke for a new heauen and a new earth wherein dwelleth righteousnesse These reasons I thinke may satisfie any reasonable man against the probabilities that are that it should not be meant of the Church triumphant in heauen except the phantasticall Chiliast who may thinke to reconcile all these to his imagined ioyfull time of a thousand yeeres vpon earth after the first resurrection of the Martyrs onely for they apply all this to that imaginary condition But that hath beene sufficiently confuted already and whereas any thing may seeme to make against the common tenent of the glorified estate of the Church here set forth it shall be answered in the proper place And so I hasten to the exposition of the difficulties here as they offer themselues in order And I saw a new heauen and a new earth Vers 1. for the first were passed away neither was there any more sea By the new heauen and earth here most Expositors vnderstand not any new creation but so great an alteration in the heauens and the earth as if they were made new For these heauens and earth say they shall not cease to bee in regard of their substance but become more glorious as is taught Rom. 8.19 being no more subiect to corruption Neither shall they be renewed that we might again haue a dwelling here for we shall ascend 1 Thess 4. and euer remaine with the Lord aboue but to intimate the new glorified estate of the faithful if the creatures which were made to serue them shall come now to a new glorious condition then much more they for whose seruice they were made as Bullinger speaketh Bullinger But I haue already deliuered my coniecture vpon 2 Pet. 3.8 for the first heauen and earth were passed away This was shewed before Chap. 20.11 and because no mention was there made of the sea here it is added the sea was no more that we might not conceiue but that all the parts of the world fled from the Lords angry presence Bullinger Some thinke that nothing else is meant but that the sea was altered to a more glorious estate euen as the heauen and the earth but it is to be noted that he speaketh onely negatiuely of the sea but both affirmatiuely and negatiuely of the
Church making her to long after his comming for her full redemption he that heareth who is inuited to say likewise is euery one that heareth this Prophecie and what a ioyfull estate the faithfull shall be in in Heauen For he cannot but wish and desire for this day Let him that is a thirst come as he longeth after the comming of the Lord to the perfecting of his happinesse so let him come to the Lord by faith and obedience and let him that will this is added to note not that by the power of his owne will he can doe thus but that his will must be sanctified and of vnwilling he must become willing God working in him a new will and new desires before that he can come vnto Christ this Fountaine of liuing water That which followeth is added as a necessary muniment vnto this and to all the bookes of holy Scripture against forgers of the Word of God which the Spirit did foresee would bee in after times Vers 18. For I testifie to euery man that heareth the words of this Prophecie if and man shall adde to these things God shall adde to him the plagues that are written in this Booke c. Vers 16. These are the words of our Sauiour Christ who had before spoken of his Angell whom he sent to testifie these things and therefore in the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I witnesse together Touching the rationall particle for some omit it as redundant but it is of great force to argue a necessity of attending to and reuerently regarding what is here set forth For that must needs be of great consequence which is guarded with such a caution If testimonies be alleaged onely to proue the truth of a thing it doth not so much moue to consider of it but it being auerred to be such as that it is danger of death to depraue it any way all men will beginne to attend vnto it as handling matter of life and death And what is spoken of this Booke by the like reason is well applyed by our Diuines to all Bookes of holy Scripture for why is it so dangerous to take away or to adde vnto this Booke but because it is of God And is it not as dangerous then to intermeddle in this kinde with any other of the Bookes of God such as all the Bookes of Scripture are But it is well added to this as the last as the charge of not putting to or taking away from the Bookes of Moses is added in the last of his Bookes Bellarmine excepteth against this inference Deut. 4. holding that the threatning pertaineth only to the detractors from or adders to this Booke and necessarily for otherwise with what colour could they obtrude to the people of God vnwritten traditions as being of equall authority with the Word of God How durst they take away the Cup in the holy Communion and the second Commandement out of the Decalogue and with such audacity change our Lord in many places into our Lady with many the like corruptions With what face could they hold and maintaine that all things necessary to saluation are not set forth in the holy Scriptures when as they are so compleat as that there may be no addition made vnto them But this exception will doe them no good when God shall iustifie his care to be a like tender ouer all other Bookes of Scripture as ouer this diuine Booke And that these words may be certainly knowne to be the words of Christ Vers 20. Saint Iohn saith for conclusion Hee which testifieth these things saith Surely I come quickly Amen Euen so come Lord Iesus For whose comming that we may be the more fit let vs acquaint our selues with the things herein contained sith they are left vnsealed to vs to this end and purpose and being acquainted with these mysteries which being explained as through Gods assistance thou hast them here presented vnto thee doe so euidently shew the Pope to bee Antichrist and his estate together with all that follow him to bee damnable halt not betwixt two opinions but bee a resolute reformed Catholike nothing doubting but certainly expecting their finall ouerthrow and confusion and thine owne deliuerance and euerlasting saluation which let vs all pray with this our blessed Apostle that it may come quickly Amen Trinuni Deo gloria Errata In the Catalogue of Names for Cicillus read Cyrillus PAge 27. for doe reade to p. 31. wandring r. wauering p. 44. or r. 2. p. 60. Ioh. 24. r. 2. p. 78. his r. has in marg p. 92. aninū r. animū in marg p. 104. run r. cun p. 140. was r. as p. 163. Secutoro r. Secuturo in marg p. 177. onus r. vnus in marg p. 183. word r. world p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. X. p. 485. Pope r. pompe p. 493. vilitate r. venerate p. 5 14. which time r. after which time