more comfort and support from hence than from any booke of the holy Scriptures besides And for mine owne part I must needs confesse that almost twenty yeeres are now past since my entrance into the Ministery before I durst attempt any thing about so great a worke Amongst all the best Writers that I haue seene it is generally agreed that the scope of this booke is to set forth both the estate of the Church of God then vnder the figure of those Churches in Asia and thenceforth to the end of the world Onely some doe so vnderstand all things after the fourth Chapter to bee spoken of that which was to come as that they admit of no mixture of things past whereas others vnderstand in some of the visions a representation of some things past also for the more orderly proceeding to things to come Againe some expound the Epistles to the seuen Churches as Propheticall others only as Historicall granting that in them all are indeed admonishished whose case is alike Lastly some hold that euery succeeding vision almost setteth forth a new thing to come but others that the whole period of time to come from the daies wherein this booke was written with the most notable euents are comprehended in euery vision and so the same things are againe and againe iterated vnder diuers similitudes the former setting them forth obscurely the latter more plainly But whether coniecture be most probable we shall see in the proper places as we shall come to them in order Concerning the title of this booke with the singular commendation thereof in the three former verses there is no difference amongst Expositors For all agree that the Apocalyps in Greeke or Reuelation in English is an opening of hidden things such as all things to come are and therefore though they bee but darkly reuealed yet not so darkly but that wee may by diligent search vnderstand them else how is it a Reuelation Neither is it lost labour to take great paines to vnderstand what is here reuealed Vers 3. seeing they are pronounced blessed that reade and heare and keepe that which is here written And whereas it is intituled Vers 1. The Reuelation of Iesus Christ which God gaue vnto him it is by all agreed that this title is put vpon it for the honour of the worke and because it was not Iohn but Iesus Christ that reuealed these things by his Angel vnto Iohn and it is said to bee giuen him of God in respect of his humanity Lastly whereas it is added The time is neere it is to be vnderstood in respect of God to whom a thousand yeeres are but as one day That which followeth Vers 4 5 6. vers 4 5 c. giueth more occasion of question Why doth Iohn direct this booke to the seuen Churches in Asia and not to all Christian Churches in generall Quest if these things concerne all To this one saith Answ Fox That this haply is not done without a mystery the number of seuen being a number of perfection and so all Christian Churches wheresoeuer are saluted vnder their name or else because the Holy Ghost foresaw the power of Satan in persecuting to be first exercised against them as the euent also declared And this exposition is followed by Brightman and some others But because here is not only the number of seuen generally set down but also a particular enumeration of these seuen by name shewing that these are principally and first meant here others only by way of consequence or deduction laboring with the like vices or endued with the like vertues I rather subscribe to Pareus with whom also Gorran saith the same That this first vision doth directly concerne those seuen Churches only the rest all in generall This Asia was the lesser a part of the greater Asia in the seuen principall Cities whereof Iohn had founded Churches but being now banished hee is directed to admonish the Bishops left behind him of their duty And thus much shall suffice to haue spoken of these Churches here whether they be typicall and how shall be considered in the proper place I hasten now to another question in this salutation Quest whom he meaneth when he saith Which is which was and which is to come and by the seuen Spirits and Iesus Christ If the three persons in the Trinity why is eternity appropriated to the Father onely and if the Spirit is but one why is he called the seuen Spirits and why is Iesus Christ the second person in the Trinity placed last contrary to the order of all other Scriptures It is agreed by all Answ that here are set forth the three persons of the Trinity but how there is some difference Brightman telleth of one Arethas Brightman that by the first words Which is which was and which is to come vnderstood the three Persons of the Trinity because the Father is elsewhere also set forth by this name Which is Exod. 3.14 the Sonne by this name Which was Ioh. 1.1 and the Holy Ghost by this name Which is to come Ioh. 16.8 but this hee disclaimeth because there is such a distinct enumeration of the three Persons as that this must needs be vnderstood of the nature of the Deity ascribed onely to the first Person to set forth his constant and immutable truth in his promises vnder the Gospell which is vnder the Law which was and at the end of the world which is to come Some referre this description to Gods Essence onely but it is most probable that God hath thus set forth himselfe for our sakes that wee might haue comfort in his certaine accomplishment of his promises and therefore a word is vsed to set him forth already comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this truth present past and to come is ascribed to the first Person onely as to the fountaine and Author respect being had to the order of doing but it is common to all three persons onely because the Sonne and the Holy Ghost execute these things it is not ascribed here vnto them Againe touching the seuen spirits the same Author saith that the holy Ghost is thus called respect being rather had vnto the gifts of the spirit in the Saints than vnto his nature and thus he is said to stand before the throne not as inferiour but for orders sake here and elsewhere the Spirit and the Son are spoken of as ministring to the Father because by them the things here set forth are immediatly executed Lastly the Sonne is put in the last place in regard of the large description of him intended as by whom wee are made partakers of all benefits Pareus reckoning vp diuers expositions of these words which is which was and which is to come Pareus some vnderstanding them of the Sonne which is one God with the Father which was in the beginning and is come to iudge all men and some of the Father which is of
himselfe hauing his beginning from none which was before all time which is to come to iudge the world some of the essence of the Trinity euery Person being by this periphrasis vnderstood expoundeth them of God the Father though common to euery hypostasis as a periphrasis of his eternity which is now was before all worlds and shall be for euer and euer for so which is to come is to be expounded which shall be without any mutation or shadow of change and hee obserueth the same description of the Sonne vers 8. Touching the seuen spirits hee sheweth that some haue taken so great offence at this that they haue reiected this booke for setting forth seuen spirits when the Spirit of God is but one Some againe by the seuen spirits vnderstand the seuen Angels that minister before the throne of God as Lyra Andreas Ribera c. for there are seuen principall Angels to whom the care of mankinde is committed of whom it is spoken Tob. 12.15 I am the Angel Raphael one of the seuen which are before the Lord and Clem. Alex. saith Lib. 6. Strom. There are seuen Angels who haue the greatest power by whom God prouideth for all men But this cannot stand because he prayeth for grace from the seuen spirits to giue which is a propriety of the godhead onely and therfore the seuen spirits are ioyned vniuocally with God the Father and the Son as being together with them the efficient cause of grace By the seuen spirits therefore in this place is to be vnderstood the holy Ghost according to the most common exposition both of ancient and moderne Diuines it is called seuen spirits either for the multiplicity of graces or reference being had to the seuen Churches for which it is as sufficient as if there were seuen spirits Touching Iesus Christ put in the last place it is to bee vnderstood that a precise order is not obserued in other places in speaking of the Trinity for 2 Cor. 13.13 Iesus Christ is first named and then God the Father All other expositors speak almost to the same effect so that what hath already beene said may fully suffice for the resoluing of all these doubts without adding more Whereas there is a little difference in expounding that periphrasis of God which is which was and which is to come vnderstand both his eternity and his immutable constancy and it will easily be reconciled and so it will be no small comfort vnto vs to consider that God will be the same gracious God vnto his Church that euer he hath beene and is so farre from delaying as that he is euen now vpon the point of comming to accomplish what he hath promised Quest Why is Christ called a faithfull witnesse and the first-borne from the dead When as it is to him that all others giue witnesse and hee is not the first that arose from the dead for Elisha raised one and Lazarus was raised vp before and many dead bodies of the Saints arose at the time of his passion Answ The threefold office of Christ by the consent of all is here set forth the faithfull witnesse his Propheticall the first-borne from the dead his Priestly Prince of the kings of the earth his Kingly office and he is called the faithfull witnesse as the head and chiefe of all that with their bloud haue sealed the truth the same is said of him also Ioh. 3.11 chap. 5.31 32. chap. 18.37 1 Tim. 6.13 1 Ioh. 5.7 He is said to be the first-born from the dead because the chiefe and the Lord of all who arose from the dead by his owne vertue and shall raise vp all at the last day And of these offices the first thus set forth serueth to shew the vndoubted certainty of these things and the other may comfort vs in respect of our resurrection whereof his rising againe is a certaine argument when wee shall bee borne againe to immortality as we were first borne to corruption Quest How are wee made Kings and Priests vnto God Vers 6. and wherefore are these things commemdrated Answ Wee are made Kings Rom. 8.16 because assumed to bee coheires with him of the kingdome of heauen Rom. 12 1. and Priests because wee offer our selues vp as a liuing sacrifice vnto God when we mortifie our sinnes Now this together with his loue towards vs and his washing away of our sinnes are reckoned vp as three effects of his threefold office giuing vs perpetuall occasion of ascribing all glory and praise vnto him Quest Why is mention made of his comming with the clouds when they that pierced him shall see him Vers 7. Answ For the comfort of the godly and for the terror of the wicked for though he may seeme for euer to be absent in the midst of so many miseries endured by his Church yet hee shall come againe to iudge and reward euery man according to his workes at what time the cause of the Church shall bee vindicated and his bloudy and cruell enemies which haue pierced him shall weepe and waile and seeke in vaine to hide themselues from his angry and terrible presence And it is to be noted that he saith He shall come with the clouds not in the clouds to intimate his diuine maiesty this being a part of Gods glory in his going forth Psal 97.2 Clouds and darknesse are round about him Quest Why is it againe repeated which is which was Vers 8. and which is to come Alpha and Omega Answ Ribera expoundeth this of the Trinity as if these words were the beginning of the vision but by the consent of all others it is spoken of Christ to put it out of doubt if any should question his comming to put his enemies to confusion for there is no doubt to be made hereof because he is the Lord Almighty thus he was at the first and thus he will bee at the last That it is spoken of Christ appeareth also vers 11. and 17. and so it is applied by Nazianzen Orat. 35. Ambros lib. 2. cap. 3. de fide and Athanasius in Matth. 11.27 Whereas he addeth saith the Lord this is done after the manner of a Prophet And hitherto of the proeme or entrance of this booke now followeth the body of it which Pareus diuideth into seuen visions the first whereof is from vers 9. of this Chapter to the end of the third containing nothing propheticall but altogether doctrinall and historicall The other six visions are altogether propheticall of things to come but onely in three places where the argument of the vision requireth a repetition of some things past as Chap. 12. where is a repetition of the first beginning of the Gospel and Chap. 17. where mention is made of fiue kings which had beene before and Chap. 20. the beginning of the binding vp of Satan for a thousand yeeres being begun fiue and twenty yeeres before at the destruction of Ierusalem when the Iewes had no further power
all earnestnesse in that hee is said first to haue ouercome which argueth thus much CHAP. IIII. IN this and the fifth Chapter the Lord being about to reueale things to come vnto Iohn to the end of the world taketh him vp into Heauen in the Spirit because from hence only can the knowledge of these things bee attained vpon earth it is knowne what is past and present but not what is to come no not by Astrologians or Sooth sayers or idols wherein Deuils spake For let them tell what shall come and say they are gods as speaketh the Prophet Esay Here is first declared in what great state and maiesty the God of heauen reigneth and the Lambe of God the Lord Iesus Christ Quest 1. Who was it that sate vpon the throne Vers 3. and why is he like vnto a Iasper and Sardin stone and what meaneth the rainebow about the throne like to an Emrald Answ It is agreed by all that hee which sate vpon the throne was God the King of all but for the likenesse here mentioned there is great difference Some considering the colour of the Iasper to be greene of the Sardin to be red Ioachim Forbs Brightman and of the Emrald to be a pleasant bright green will haue the holy Trinity here set forth the Father in whom all haue their being and growth by the Iasper the Sonne who was all red by that bloudy death which he suffered for our sinnes by the Sardin the Spirit who is the comforter by the Emrald This doth not so well agree because so the Spirit should not be one with the Father and the Sonne as the rainebow round about the throne and he that sitteth in the throne are notall one Others will haue the two natures of Christ set forth here the diuine by the Iasper and the humane by the Sardin Ambros Amâ—ber Pareus and the grace and mercy of God towards man in him by the rainebow which was first appointed for a signe hereof but against this maketh that which followeth of the Lambe Cha. 5. for if he were in the same vision sitting vpon a throne in this similitude he could not bee at the same time in the similitude of a Lambe also Others will haue the Father and Sonne set forth by these two precious stones Bullinger and the holy Ghost by the thunder and lightnings proceeding out of the throne but for so much as these are things of terrour and the Spirit the comforter wee cannot vnderstand it thus Others will haue the deluge of water set forth by the Iasper and the fire of the last iudgement by the Sardin Tyconius Beda Primasius Rupertus and the interim of peace and grace between these times by the Rainebow but how the greene Iasper should set forth water I cannot see nor why the Lord should carry a similitude whereby these things may be expressed seeing in heauen he appeareth as he is in himselfe most and not so much as he is in his works and iudgements Lastly not to reckon vp all the expositions but these which may seeme most probable Pareus followeth this though he defendeth that of the Son of God also some vnderstand by these precious stones the excellency of God both in respect of his glory and that singular vertue that is in him which nothing can more fitly expresse than precious stones for colour and appearance admirable no lesse admirable in vertue and operation Viegas And more particularly they may well set forth his mercy by which all things liue and are in their vigour greene and flourishing and his iustice through which hee becommeth fiery red in his anger against sinne Confer Ezech. 1.27.28 The life of all vegetable things is declared by greene and life of sensitiue things by red arising froÌ„ bloud it may be that God is here shewed to be the Author of all life Vers 4. Tyconius Beda Primasius Bullinger The rainebow like an Emrald is the reflexion of these colours further declaring the brightnesse of his glory and is a setled signe of peace to all the inhabitants of heauen who shall neuer bee cast out any more as the ambitious Angels sometime were so that it is good being there and great reason there is why our hearts should bee alwayes thitherward that we might behold this glory and be out of that mutable condition wherein we now stand Quest 2. And round about the throne there were foure twenty thrones and foure and twenty Elders c. Who were these Elders sitting vpon thrones round about Answ Some vnderstand the twelue Patriarkes and Apostles as Fox and Pareus relate some the whole Church represented by them seeing the Church vnder the old Testament sprang from the Patriarkes and the Church vnder the new from the Apostles and the Church now is twice as great as of old when it was in twelue Tribes and therefore this number is well doubled Fox some vnderstand nothing but a shew of the dependancy and subiection of all principalities vpon and vnto God because they cast downe their crownes which they haue of gold some the foure twenty books of canonicall Scriptures in the old Testament Grasserus Lastly some vnderstand the most excellent of those which haue beene set vp in the Church of God Richard de Sancto Victore Rupertus Pannonins Ioacbimus both vnder the old and new Testament who sit now as Senatours about the great Emperour in heauen not that there are no more but iust thus many but because a counsell amongst the Iewes did anciently consist of foure and twenty this certaine number is put for an vncertain as the Priests appointed also to serue in the Temple by course in the dayes of Dauid were foure and twenty And this is most probable because to the twelue Apostles are promised twelue thrones and so likewise without doubt all Apostolicall persons shall be likewise most highly aduanced in the kingdome of glory being placed as Counsellers of State neerest about the King As for the other Expositions first it were a great wrong to others more worthy than many of them to hold that they are not as neere vnto God as the twelue Patriarks Secondly it were improper here to vnderstand the whole company of the Church triumphant who are spoken of more particularly Chap. 5. v. 13. Thirdly it doth not agree by Senatours appearing in heauen to set forth all Princes whereof many shall neuer come there And for that of the foure and twenty bookes I cannot conceiue any ground for it at all Quest 3. And out of the throne went thunders Vers 5. and lightnings and voices And seuen lamps of fire burning c. What is meant by these lightnings thunders and voices and what are these lampes Answ I haue already shewed that though these proceeded out of the throne yet the holy Ghost cannot be meant hereby Some obseruing three and three things mentioned here together Forbs Brightman lightnings
and Rom. 12.2 Bee not conformed to this world Faber Stap. Gagneus Some referre this saying to Exod. 20. I the Lord thy God am a ielous God the Spirit of God that dwelleth in you enuieth that ye should be ioined to any other but vnto himselfe seeing he doth offer more grace than any other vnto vs as it followeth but he giueth more grace c. the world giueth nothing of worth but taketh away but God giueth his holy Spirit and Son vnto vs here Piscator and life euerlasting hereafter Some vnderstanding the Spirit of God that dwelleth in vs also doe yet referre it vnto Numb 11.29 reading it interrogatiuely doth it lust vnto enuy as if he should say it doth not for it did not in Moses when Eldad and Medad prophecied in the Host Pareus for he forbad it vnto Ioshuah or else vnto Exod. 25.8 ch 29.45 Ier. 7.3 I will dwell in the midst of the children of Israel rendring the sense thus the spirit that is often said to dwell in vs lusteth against that is hareth and carrieth vs against enuy Of all these expositions it is hard to say which is to be preferred and the place must needs be confessed to bee most intricate But that exposition whereby it is said that the Spirit of God is here meant though it be most commonly imbraced seemeth to me to be most improbable because he that is God who offereth more grace vers 6. is opposed to the spirit here spoken of for an aduersatiue particle but is vsed as if he should haue spoken of two contraries thus is our spirit inclined but God prescribeth otherwise Againe it were a strange speech to say that the spirit lusteth to enuy if the meaning were is iealous as Faber rendreth it seeing enuy is the corruption so much in this Epistle impugned and therefore if he would haue spoken a word which should carry a good sense he would haue chosen some other and not haue vsed this which was neuer yet taken but in an ill sense And to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pareus doth vnto by against is as strange neither doe the next words currantly follow any of both these expositions for so it should rather haue beene therefore or for he giueth more grace I preferre therefore that exposition which interpreteth the spirit that dwelleth in vs of that spirit which all men haue in common the spirit of naturall life for euery man that liueth liueth by a spirit which is the soule for when this departeth out of the body the spirit is said to goe to God that gaue it Eccl. 12. ◠and this is called the spirit of the world and as it is now corrupt since the fall of Adam is opposed to Gods Spirit 1 Cor. 2.12 By the spirit then dwelling in vs I vnderstand our naturall corruption which is vsually set forth by the name of a spirit as for example that corruption whereby we are vnfaithfull and doe not beleeue is called The spirit of bondage Rom. 8.15 That whereby men haue beene carried away to idolatry is called The spirit of whoredome Hos 4.12 That whereby men are blinded to goe on in sinne without looking at the danger is called The spirit of a deepe sleepe Esay 29.10 And this corruption is said to dwell in vs euen when we are regenerate Rom. 7.20 And in regard that it is an infection in the soule and spirit sometime a man infected herewith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.14 naturall from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the soule and because he is carried hereby to carnall things and it vttereth it selfe by the fleshly members of the body sometime he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall as 1 Cor. 3.41 And if we vnderstand by the spirit dwelling in vs this corruption we shall easily finde out the Scripture where thus much in effect is set forth though not in the same words viz. Gal. 5.17 for there is shewed how the flesh lusteth against the spirit and vnto what this lusting tendeth when hee enumerateth the particular fruits thereof and amongst the rest enuy and strife And being thus vnderstood all things agree here most notably For it is as if hee should haue said Hereby it appeareth that to bee linked vnto the world by being like affected as the men of the world are is to be shaken off from God as being in enmity with him because the corruption whereby the world is carried as by their spirit here therefore called The spirit dwelling in vs lusteth vnto enuy fighting and striuing to bee most eminent and in highest place but God inclineth the contrary way viz. to humility by promising grace to the humble and threatning the proud that out of their pride breake out into such vnchristian brabbles and stirres This sentence He resisteth the proud and giueth grace to the humble is taken out of Prouerbs 3.34 where though the words be a little different in the Hebrew yet according to the Septuagints they are the very same here alleaged Resist the Deuill and he will flie from you Verse 7. this resistance is made by Faith 1 Pet. 5.8 and by other parts of the spirituall Armature Ephes 6.12 But it is not to be thought that hee will for euer be gone when he is thus resisted for he will returne againe and make new assaults but hee must alwaies bee thus resisted Vers 8. and so we shall preuaile against him Draw neere to God this is by reformation of our hearts and liues as is immediatly expressed and by lamenting our sinnes past vers 9. Speake not one against another Vers 11. hee that speaketh against a brother and iudgeth him speaketh against the Law c. Hauing exhorted to a course of reconciliation to God he now intreateth of vnity amongst themselues and forbearing one to detract from another or to impeach another wrongfully Hee that doth thus Leu. 19.16 speaketh against the Law because in the Law it is forbidden to goe about as a Tale-bearer against a mans neighbour and in carrying himselfe herein as contemptuous of the Law he taketh vpon him as it were as a Iudge ouer the Law so farre is he from submitting to the obedience thereof whereas indeed there is but one Iudge namely God whose Office whilst he thus vsurpeth hee may iustly feare a future condemnation by him And in this exposition all Interpreters generally doe agree Note Note that to be wedded to our owne wills and waies is to be at enmity with God for so much as our waies and Gods waies are diametrically contrary the one to the other our spirit as the spirit of the world generally doth carrieth vs to enuy and all euill affections but God would faine draw vs to humility Wherefore let vs renounce our owne wills and lusts and hearken to the Lord that we may haue his loue and not continue in enmity with him the heat of whose anger
and fung at their accomplishment Glory to God on high c. The doubts of this place are first Mayer Whether the Prophets attained to the foreknowledge of things to come by searching or studying because he saith they searched into these things and so prophesied of them Answ It was by inspiration doubtlesse Answ that they prophesied which was the immediate illumination of the Spirit but they first prayed and desired to be herein inlightened as wee reade that Daniel did Dan. 10.11 and Esdras and the faithfull assembled Acts 1. There is also a search by comparing Scriptures together and by arguing Note Dan. 9. This commendeth studying and praying to be inlightened in the mysteries of saluation to those that desire to know them Chrysostome affirmeth that where diligence is wanting in man Chrys Hom. 31. in Gen. God will not from aboue inlighten the minde in the knowledge of his truth Secondly What is meant by the grace reuealed vnto them of which they prophesied Ans It was the grace of the redemption of man by Christ Answ his Incarnation Death Resurrection and Glory that followed as is partly more expressed vers 11. Thirdly What is meant by the spirit speaking in the Prophets of Christs Passions and following glory and where these things are spoken of and whether after that they were inspired to speake of these things they were still to seeke touching the time and what is meant by what and what manner of time Ans Some say Answ Glos Ord. That by the Spirit of Christ the Angels that came and declared things to the Prophets are set forth Some either the Angels or the holy Ghost Beda Hugo But the truest and most generally receiued is that the holy Ghost is here meant who is peculiarly called the Spirit of Christ Oecumen Tho. Aquin. c. because he dwelt in him as hee was Man and proceeded from him as God Oecumenius sheweth the Trinity here the Spirit of Christ here Christ is set forth to be God and the third person of the Trinity the Spirit is mentioned and vers 12. where hee is said to be sent from Heauen the Father is set forth Touching the places where Christs Passions are spoken of looke backe to Occumenius and there are many more which are easie to be found out For both Christ vrged the Iewes to reade Moses Ioh. 5.39 Luk. 24.25 speaking of him and instructed the two Disciples going to Emmaus out of Moses and the Prophets see 1 Cor. 15.4 Act. 3.24 Act. 10.43 Rom. 1.1 Touching the time when Christ should come all the Prophets that prophesied of Christ vnderstood it not either when it should bee or in what manner of state the common wealth of the Iewes should then be whether in peace or warre in liberty or captiuity some knew it as it seemeth Dan. 9.24 Iaacob Gen. 49.10 Esa 2.4 Mic. 4.1 and others by searching and disceptation might attaine to the knowledge of it also Lib. 3. Generat Adae c 8. Gen. 3. Arias Montanus saith that the first occasion of this search was the Promise that the feed of the woman should breake the Serpents head Therefore Eue called her first sonnes name Cain Possession supposing that he was the seed which should bring this benefit into the possession of posterity but the next Abel Vanity as vnfit for such a worke and thus Seth was named and Noe and Abram and Shem c. all hauing names that imply an expectation of some notable thing expected by them Note The. Aquinas prolog in Psal Note that it is to be reiected as an herefie that of Theodorus Mapsuestiensis condemned in the Constantinopolitan Councell that nothing is expresly spoken of Christ in the old Testament for there are all things long agoe set forth and nothing more is in the new Testament but what is grounded vpon the old Fourthly what is meant was reuealed vnto them when he saith vers 12. Vers 12. To whom it was reuealed that they ministered those things not vnto themselues c. The Syriacke Interpreter readeth it thus And was reuealed vnto theÌ„ euery thing that they searched Didym de Spi. Sanct. And Didymus readeth it Wherein it was reuealed But the right reading followed by all others is this And that they vnderstood that the Prophesies which they set forth touching Christ should not take effect in their daies but long after is plaine Hab. 2.3 Esay 2.4 Ezech. 12.22 27. Esay 28.10 13. Mich. 4.1 c. Touching the holy Ghost said to be sent from Heauen this was certainly done at the Feast of Pentecost and doth notably serue to expresse the vnity of the Spirit by which the Prophets anciently and the Apostles more lately spake Lastly how the Angels are said to desire to looke into these things The Latine translation is in quem into whom as if it were meant that the Angels desired to looke into the Holy Ghost mentioned before But all Greeke Expositors reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which things so also the Syriacke and Cyril Alexand and Ephrem Didymus and Ireneus The things that they desire to looke into then are the mysteries of our saluation to behold which they stoope downe as it were for the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed that Ioh. 20.5 of the Disciple Iam. 1.25 that came and stooped to looke into that part of the Sepulchre where Iesus was laid Cyril Alexand. serm de eo quòd verbum caro fit These Mysteries the very Angels are said to desire to looke into partly for the delight that they take herein according to Cyril Alexan. and partly because when the Incarnation Death Resurrection and Ascension of Christ were acted such things touching our saluation were made manifest vnto them as they did not so fully vnderstand before Eph. 3.10 1 Tim. 3.16 and herewith they desired to bee acquainted that they might declare them vnto men Beza annot the phrase vsed to expresse their intent looking into these things being an allusion to the Cherubins placed in the Arke so as that they did alwaies looke towards the mercy seat Exod. 25.20 Origen Hom. â—1 in Num. Origen saith That they desired to looke into these things and to set them forth for our saluation lest they should come short of men which might turne to their iudgement Some thinke that by the Angels are meant the euill angels as Didymus sheweth and Clemens Alexan. but they reiect it Some say That the Angels desire to see Christ in their nature Philip. Solitarius as he hath taken vpon him the nature of man that their nature might be adored by vs in him as ours is now by them not that they can hope that euer it shall be thus but to expresse the great benefit redounding to man by Christs Incarnation I subscribe to that which expoundeth these words of the Angels delighting to looke into these mysteries euen as a man loueth to looke vpon that againe
A Catalogue of those Authors out of whom any thing is taken in the following Expositions AMbrosius Artopaeus Augustinus Anselmus Athanasius Aretius Adam Sasbout Alcasar Ambros Compsae Abbot Andreas Alphonsus Arethas Abbas Ioachim Basilius magnus Beda Brightman Beza Bernard Blasius Viegas Baronius Bibliander Bullinger Bellarmine Beard Brocardus Chrysostomus Clemens Alexand. Cicillus Alexand. Caietan Caelius Clemens 1. Chitreus Collado Catharinus Dydimus Dionysius Dent. Epiphanius Eusebius Erasmus Forbs Franciscus Breus Fox Fulke Faber Stapul Franc. Lambert Gregorius Magnus Glossa Ordin Glos Interlin Graeca Scholia Gagnaeus Giffard Gorran Grasserus Hieronymus Haimo Herodotus Hugo Irenaeus Iosephus Ioan. Leonard Illiricus Iunius Luther Lioy Lyranus Lorinus Methodius Marlorat Mason Nicephorus Napier Osiander Oecumenius Origen Orosius Petrus Aureolus Pareus Petrus Damascen Piscator Petrus du Moulin Pirkins Primasius Pannonius Prosper Aquitan Ribera Rupertus Richard de Sancto Victore Ruffinus Syrus Interpres Strabo Sebastianus Meyer Sixtus Senensis Scaliger Sabellicus Suarez Sleiden Surius Thomas Aquinas Tertullian Ticonius Tremelius Tossanus Turrianus Vict. Zeger Viterbiensis Victor Vticensis Victor Antioch Whitaker TO THE HIGH AND MIGHTY CHARLES by the grace of God of great Britaine France and Ireland King Defender of the Faith c. Grace Mercy and Peace in Christ Iesus DRead Soueraigne for so much as J haue now a long time deuoted my selfe by writing to doe some seruice to this Church whereof the great God of Heauen hath made your Maiesty vnder his Sonne Christ supreme Head and Gouernour J haue thought it my duty now that by the Diuine assistance J haue finished this difficult Worke which is the first that J haue put forth since your Maiesties auspicious comming to the Crowne to present it to your Royall hands as being the best way that J haue to expresse my vnfained hearty loue and affection and exceeding great ioy for the happy Inauguration of another very Dauid againe for courage after such a Solomon for wisdome of another Iosuah after Moses after a Writer a Fighter of the Lords battels Onely J pray that he who alone moderateth the warres would likewise grant Victories to our Iosuah and to his Forces and Confederates that no idolatrous Amorites may be able to stand before him but now that their wickednesse is come to such an height they may be confounded and dissipated This must be their end as the Fountaine of all profound wisdome did long agoe reueale vnto Iohn neither can it bee long before they come to this end as the following expositions vpon Iohn I hope will make plaine to euery intelligent Reader The Reuelation the expounding of which is the chiefe part of this Worke was a Booke into the mysteries whereof your Maiesties Father of blessed memory delighted much to search as appeareth by that most worthy Monument which he hath left to all posterities hereupon and I doubt not but your Maiesty being Inheritor not onely of your Fathers Dominions but also of his Vertues is likewise affected with such holy Studies being indeed as a furtherance of courage and resolution so of true blessednesse as is peculiarly by the Spirit pronounced vpon this Booke saying Reuel 1.3 Blessed is hee that readeth and they that heare the words of this Booke The distractions of Kings I grant are great by reason of their manifold most important affaires yet it is the constitution of the King of Kings that they should haue his Word before them Deut. 17.18 and be reading therein all the daies of their liues that they might learne to feare God and not haue their hearts lifted vp aboue their brethren The marke at which he would haue them to aime is the feare of God and humility amidst so many and great temptations to pride and contempt the meanes to helpe to these glorious ornaments is daily reading My hope therefore is that my seruice tendred in this kinde though by the meanest amongst many will not be vnacecptable to your Royall Maiesty but that notwithstanding the great and diuers present distractions there shall be some times spared to meditate vpon these Expositions That speech of Chrysostome was notable to secular men Chrysost conc de Lazaro making their continuall worldly imploiments a Supersedeas to the reading of the Scriptures What sayest thou O man that thou hast no leisure by reason of thy worldly businesses to reade the Word of God the more thy distractions are the more need hast thou to reade that amidst the tossings of these tempestuous waues thou mayst enioy the perpetuall comforts and directions of the Scriptures Theodosius the second Theodos 2. though his distractions could not but bee great through the amplitude of his Dominions yet spared so much time in his priuate Closet to the Word of God that hee wrote the new Testament ouer with his owne hand and Alphonsus Alphonsus King of Spaine and Naples is said to haue read the Bible with the ordinary glosse fourteene times ouer Which things J mention not most Gracious Soueraigne but onely to adde fuell to your fire and oyle vnto your flame that the zeale which your Maiesty is well knowne to haue vnto the Word of God and to the truth therein set forth may bee yet increased till it commeth to be doubled as the spirit of Elijah was vpon Elishah For what seruice is there that wee the Ministers of Christs Gospell can doe comparable to this of seeking the through Sanctification of the Lords Anointed ouer vs and of polishing the rich Diamonds of grace vpon his Crowne that they be more and more resplendent and shining The bent of our Prayers both publike and priuate is daily this way and therefore let my Lord the King pardon the zeale of his seruants if when they can get any opportunity their exhortations bend this way also We reade of Gods blessings vpon the people of Israel vnder Dauid Solomon and Iosiah and generally how in the dayes of all the godly Kings and Gouernours that haue beene the Graces shining in them haue beene so acceptable as that the Lord hath delighted to doe good to the whole Kingdome for their sakes Your Maiesty is the very breath of our nosthrils and the light of our eyes that great Tree mentioned in Daniel vnder which we your Subiects as beasts and birds doe shroud our selues and make our nests being alone worth 10000. of vs. Jt is therefore the height of our ambition in our inward desires and outward endeuours that your Maiesty may be vpright hearted and valiant as Dauid wise as Solomon and of ardent zeale like vnto Iosiah And to this end doe we presse as into the Court of Heauen by our Prayers so into your Maiesties Court with Exhortations Treatises Discourses and Expositions not passing for any toile and labour any carping and cauilling of censorious Critikes or any enmity of Sycophants so that what we doe may be cordiall to him to behold whose vertues increase with his yeeres our eyes and hearts are all fixed The times are
Exod. 24. and of all the people with the bloud of Goats vsed by Moses The questions of this place are first touching the Countries mentioned Mayer They were all of Asia by Asia being meant Asia the lesser Th. Aquinas according to Tho. Aquinas for both Asia the lesser and all the other here named lie in Asia the greater Acts 2. Pontus Asia and Cappadocia are named as out of which there were some present when Peter preached after the comming downe of the Holy Ghost and it is likely that Galatia and Bythinia yeelded him some hearers also though there for breuities sake omitted It is likely that by them being at that Sermon conuerted other neighbour places came to vnderstand of the Gospell and because this our Apostle was the beginner of so good a worke amongst them he wrote vnto them now altogether to instruct confirme and comfort them more Touching the name giuen vnto them strangers Some will haue them to be such as were Proselytes first Glos ord Lorinus Tho. Aquinas Faber Stapul and after by the hearing of the Gospell conuerted to the Christian Religion Some both Iewes scattered in these Countries because verse 18. mention is made of vaine conuersation according to the tradition of their fathers because the Iewes were led much by traditions and Gentiles imbracing the faith Beza Piscator because ch 2.9 10. they are said to be called out of darknesse into light and to be made a people of no people and some Iewes onely But the reason of Luther seemeth best vnto mee that they are called strangers Acts 2.10 because no Israelites as wee reade of Romane strangers such as dwelt in Rome but were no Citizens of Rome And it is most probable that they had beene Proselytes in times past and so such as for religions sake dwelt at Ierusalem but being turned Christians when persecution was raised Acts 8. the whole Church being scattered it is likely that they were dispersed into these Countries Aug. tractat de sobrietate Augustine speaking of these Epistles saith that Peter wrote two Epistles to the Gentiles Fabers reason that by strangers both Iewes and Gentiles are to be vnderstood is weake seeing a vaine conuersation vsed by tradition of Fathers may as well agree to the Gentiles as to Pharisaicall Iewes Hieron descript ccâ—â—s Aâ—hanas Synoâ—si Oecum and the other place chap. 2.9 10. doth certainly set forth Gentiles neither are the Iewes any where called strangers yet some vnderstand the conuerted Iewes onely Touching these words In the sanctification of the spirit and to obedience Oecumen in 1 Pet. and sprinkling of Christs bloud Some referre all this according to the fore-knowledge of God the Father in the sanctification of the spirit c. vnto Peter an Apostle holding that the other words To the elect strangers in Pontus c. came in by a Parenthesis And he called himselfe an Apostle according to the fore-knowledge of God the Father to shew that though in time he were after the Prophets yet in Gods decree he was not And he saith that he was an Apostle in the sanctification of the spirit that is to segregate the beleeuing amongst the Gentiles from other heathen people by the spirit sanctifying them to the obedience of the Gospell and to the purging of their sinnes by his bloud and to the making of them willing to haue their bloud shed for his sake which is also intimated here And whereas we reade it Pontus and Galatia he readeth Galatia of Pontus holding that it is so set forth to distinguish this Galatia from that in France Hitherto Oecumenius But I follow rather the common streame referring these words vnto the elect strangers Note Note that we haue not attained to the Christian profession by the liberty of our owne will but it is of God who did long before euen from eternity know vs and appoint that his holy Gospell should be professed amongst vs. Note againe Note that holinesse and obedience vnto God are most necessary for all Christian people neither doe any come to the sprinkling of Christs bloud but in holinesse and righteousnesse The true Christian is elect in the sanctification of the spirit c. and therefore it is as vaine for prophane men to looke to be blessed by the Gospell as for Esau to looke for the blessing of his Father Isaac when he had prophanely contemned his birth-right As for the Verses following vnto the 10. they are easie to be vnderstood Vers 3. he calleth the hope vnto which we are begotten a liuely hope because we doe not hope for things that perish which are dead things as it were Tho. Aquinâ— but for euerlasting life and our hope is liuely and not as presumption where the life and power of grace is wanting and the life that we hope to rise vnto is by the resurrection of Iesus Christ for his arising againe giueth vs this hope that we shall rise also vers 8. He calleth their ioy wherewith they reioyce vnspeakable and glorious Aug. tract 86. in Iohan. Augustine mentioning this place readeth it quem cùm videritis exultabitis gandio memorabili honorato and the vulgar Latine With ioy vnspeakable and glorified which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well beare Thomas Aquinas followeth Augustine in the future tense but if it bee in the present as the word is or in the future it is all one for that ioy which shall be vnspeakably glorious is now begunne in the faithfull before they see it CHAP. 1. VER 10 11 12. Concerning which saluation the Prophets enquired and searched who prophesied of the grace giuen vnto vs. Vers 11. Searching what or what manner of time the Spirit of Christ that was in them did signifie c. Because he had spoken of the saluation of the soule Oecumen in 1 Pet. 1. a thing not heard of almost in times past hee bringeth in the Prophets that long agoe made search about it Daniel for his inquiring was called a man of desires They searched what time that is the time to come at the end of the world and what manner of time that is the time after many captiuities wherein they might be fit to receiue the mystery of the Gospell The Spirit signified the Passions of Christ by Esay 53. and Ieremy 11. and the glory to follow Hos 6. We shall rise againe the third day and liue in his sight And these things hee saith were reuealed vnto them not for themselues but for vs that they might not set light by them or neglect them being now preached For if the Prophets tooke paines to search into them and to set them forth not for their owne but for the benefit of posterity it were a most vnworthy part for posterity to neglect their labours herein The which things the Angels desire to behold that is before they were accomplished they desired to see them fulfilled and therefore reioyced
and againe which doth greatly delight him and into these things they desire to look the rather to declare them vnto men as Gabriel to Mary and many Angels to the Shepherds It is most grosse negligence therefore in men not to regard to know these mysteries when as both Prophets and Angels Note for our sakes haue beene so intent about them and taken so much pleasure to search and finde out and know them Greg. Moral 18. cap. 28. Bed Tom vlt. qu. 9. Isidor lib. 1. sententiarum Tho. Aquinas Glos ordin Beda Th. Aquinas Sophron. Orat. 1. de natiu Chri. There are many that following the Latine translation apply it to the Spirit of God saying That they desire to behold him not that they behold him not but because their delight is such in beholding him as that it is alwaies fresh and as it were then beginning there being herein no satiety Some also expound it of Christ whom the Angels desire to behold and to looke vpon his glory as he is man vpon his birth and place where he was borne The residue of this Chapter hath nothing difficult in it but that hauing spoken of those to whom he writeth as Gentiles vers 14. liuing before in ignorance he saith Vers 18. vers 18. that they were redeemed from their vaine conuersation deliuered vnto them by tradition of their fathers as if they were Iewes to whom he writeth who were knowne to haue beene led by such traditions Some as I haue already noted Lyra. Lorinus thinke that this Epistle was written both to Iewes and Gentiles conuerted and therefore by these traditions vnderstand both the traditions of the Iewes ouerthrowing Gods Lawes Titleman Caietan Beza and the idolatries of the Gentiles Some vnderstand onely the idolatries of the Gentiles which were deliuered and taught from father to sonne of such it is spoken Ezech. 20.18 And Onesimus Surius 16. Febru the seruant of Philemon as Surius reporteth answering one that questioned with him about the price wherewith he was bought spake in these words That the vaine conuersation from which he was redeemed was Adultery Couetousnesse Witchcraft Arrogancy Back-biting Dissembling Anger Drunkennesse and Idolatry the mother of all vices And this indeed must needs be the right meaning seeing that from all wickednesse wee are redeemed by the bloud of Christ which it was the more hard to be deliucred from because this wickednesse had beene so long rooted and grounded being deliuered for many ages from generation to generation Note that they which are deliuered from their sinnes by Christ Note are turned from that which they haue beene nuzled vp in and their fathers before though they had vsed to liue in that vaine manner from the first father vpon earth Adam That any corruption hath beene ancient is no plea amongst such as come to haue part in the bloud of Christ Note Traditions Hee doth also glance at traditions of the fathers here after which to liue is but to vse a vaine conuersation and such as they must be turned from that will be saued of such traditions reade Mat. 15. and such be the traditions of the Church of Rome many of them tending to the ouerthrow of Gods truth We imbrace such as are agreeable hereunto as touching the Lords Day the baptizing of Infants the communion of either sex and in the publike place c. but others whereof that Church is full being some absurd and superstitious and some impious we doe vtterly reiect Whereas it is said Verse 20. that he was foreknowne from the beginning of the world it is to be vnderstood because it was foreknowne that there would be sinne from which that we might be redeemed the shedding of this Lambes bloud was necessary otherwise this should not haue beene preordained Vers 22. purifying your soules in the obedience of the truth by the spirit In the Greeke it is making your selues chaste Here is the fruit of a true and liuely Faith they in whom it is are sanctified in their hearts which is when they endeuour and by endeuouring attaine to haue chaste and pure minds the Word of God descending into them and not being outwardly receiued only a like place vnto this is 1 Ioh. 3.3 He that hath this hope purgeth himselfe and this is done by the Spirit a fruit whereof is to be holy and pure Gal. 5.19 And this is the onely way to become chaste in deede for which it is laboured in vaine by abstinence as both Ierome and Bernard doe testifie of themselues he that would bee chaste indeede must haue a chaste heart made so by the Spirit entring in by the Word Luther Luther expoundeth the spirit here of the heart saying That the soule is purified by the obedience of the spirit when the heart becommeth obedient vnto the truth The collection made here by Lorinus that our free will doth co-operate together with faith to our iustification is false for hee doth not teach what is to bee done for our iustification but for the exorning of our holy and excellent condition Vers 25. to which wee that beleeue haue attained The Word of God is said to be the seed of our regeneration because it entereth into the heart Luth. in 1 〈…〉 and lying there maketh one a new man so that hee hath other thoughts and desires now neither is it changed as mans seed is Tho. Aquinas Basil Epist 79. Lyrinens Dogma Christianae relig his sequitur profectuum leges vt annis consolidetur tempore dilatetur aetate sublimetur incorruptum tamen illibatumque maneâ—t but remaineth the same for euer changing vs that are regenerate hereby and therefore it is said to endure for euer that is in the effect thereof because he that is regenerate hereby remaineth such for euer neuer being againe corrupted A speech like vnto this is Psal 118.89 Psal 148.6 Mat. 24.35 The seed of the Word groweth yet and is augmented in the heart as Basil obserueth as the seed sowne in the ground It followeth saith Lyrinensis these Lawes of increase It is consolidated in yeeres dilated in time sublimated in age and yet remaineth incorrupt CHAP. II. IN this Chapter he commendeth vnto them the Word of God whereby he had before shewed that they were begotten viz. the Word wherein Christ is set forth as the foundation vpon whom wee must build vnto eternall life exhorting to a conuersation worthy of the estate into which we are brought hereby So that here is First an exhortation to the right receiuing of the Word of God vers 1 2. inforced from the good taste therein vers 3. and from this consideration that it is the way to the Lord who is as a most precious corner stone and by the Word we are built vpon him and so become a most excellent people from vers 4. to vers 11. Secondly an exhortation to walke worthy of this estate by flying from euill vers 11. and doing of
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
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
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
day waxing light and the day-starre arising vnderstanding by the one the open knowledge of Christs diuinity by the other the open knowledge of his humanity or by the one the knowledge which the Saints haue before the iudgement be past by the other that is the day waxing light their knowledge afterwards This howsoeuer it hath great and learned Authors yet seeing this speech is directed to them that did not yet so esteeme of the Apostles and rest in their testimony touching Christ doth not agree so well because they should grow to be more fully informed by the light of the Gospell in time and therefore I preferre rather the former exposition For so much as they did not yet giue such certaine credit to the Apostles the Gospell hauing not yet so fully inlightened them he saith that they did well to attend to the Prophets till the day of Euangelicall knowledge should come and the day-starre Christ should arise in their hearts by his holy spirit inlightning them so as that they should perfectly know these things Touching the next words Knowing this first Vers 20. that no prophesie of Scripture is of any priuate interpretation c. The meaning is now that ye haue the Prophets and attend vnto them before yee receiue any interpretation that shall by false Prophets be offered vnto you as their priuate phantasies leade them ye must know that no such prophesie is to be receiued with such interpretation but as it hath pleased Gods spirit from whom prophesies come to explaine and make manifest the obscurities thereof because as the prophesie is not of man but of the spirit of God so that is not to be receiued as the meaning thereof which man deuiseth but which the same spirit mouing the Apostles and apostolicall men to expound it declareth to be the meaning The true interpretation Luther as Luther hath it is that which is approued by other places of holy Scripture and that which cannot hence be proued is a priuate interpretation how ancient how great a name soeuer he hath that is the author of it The Papists oppose a priuate interpretation to the common exposition giuen by the Church wherein the Pope is the chiefe and so would haue none exposition receiued but what the Church of Rome swayed by the Pope is pleased to giue But in contending thus for a publike exposition they make way for the priuate phantasies of ignorant and sensuall beasts such as many Popes haue beene A priuate exposition is opposed to that of men holy and learned in the Scriptures and so able to make good thereby the exposition brought by them If any wicked or prophane man shall bring an interpretation or though he be well affected if he be ignorant and wanteth iudgement it is to be reiected as a priuate interpretation that which is brought by the godly and learned who are called to the expounding of the Scriptures being made euident by other places of Scripture is to be receiued If it be obiected thus there can be no certainty seeing one bringeth one exposition and another another I answer that in fundamentall points the godly and learned that proue their expositions by the Scriptures cannot differ and if they should a Councell met together to reconcile the difference chusing one for president by a ioynt consent the assistance of the spirit being first craued could not differ and in the meane season what exposition we are by the spirit directed vnto hauing by prayer recommended our selues vnto God is to be embraced so that we haue euidence of Scripture therefore In points of lesse moment the differences shall not need to trouble vs wee may follow that which is most probable to vs seeing as Augustine speaketh herein Quisque suo sensu abundat Note Note what a time of light we liue in now vnder the Gospel so many as haue heartily embraced it Before there was no more but as it were the light of a Candle in a darke place a small light was giuen in the mysteries of saluation by the Law and the Prophets able to inlighten but one Nation as Theodoret speaketh But now it is the cleare day-light extending into all parts And therefore it behoueth vs to walke in the light lest it turne to our greater condemnation Iohn 3.19 Note againe Note that whatsoeuer any man bringeth out of the Scriptures is not truth and to be embraced but what is to be approued by the Scriptures and therefore the new Creed and all the superstitious and idolatrous worship of the Church of Rome is vtterly to be reiected as comming from false Prophets and not from any moued by the spirit of God seeing it is altogether without ground in the holy Scriptures especially the chiefe point of the Popes head-ship and infallibility whereupon all the rest hangeth CHAP. II. HAuing in the end of the former Chapter giuen them a caueat against the priuate interpretations of prophesies he doth here prosecute that argument foretelling how they should be assaulted with false Teachers who would obtrude vnto them their owne phantasies in stead of Gods truth In speaking of whom hee sometimes sheweth their qualities and conditions and sometime their most fearefull and horrible destruction Their first propertie is to denie the Lord and to blaspheme the truth verse 1 2. The second couetousnesse verse 3. The third and fourth fleshlinesse and contempt of gouernment with those effects which it produceth verse 10. which vices hee repeateth againe verse 14. hauing first aggrauated that of the contempt of gouernment and euill speaking from the contrary example of Angels verse 11. And then setting them forth by diuers comparisons taken from Balaam and from wells and clouds without water hee sheweth how vaine they are in their owne hopes and promises vnto others vers 15 16 c. Their destruction is set forth to be such as shall come suddenly vpon them verse 1 3. which is illustrated by examples of the Angels that fell the old world Sodom vers 4 5 6. secondly in regard of their like deceiuing condition by the example of Balaam vers 15. and then particularly shewing by what iudgement they shall perish vers 17. namely in vtter darknesse for euer vers 17. he aggrauateth their iudgement the more in regard of their apostasie from the similitude of a dog or swine vers 20 21 22. 2 PETER Chapter 2. Verse 1. Which shall bring in heresies that destroy denying the Lord that bought them c. THese words were easie enough to be vnderstood Mayer but that the word heresies needeth some explication and how false Teachers who hee saith shall be damned are called such as the Lord hath bought And lastly Vers 4. that passage of the Angels that sinned being kept in chaines of darknesse vnto iudgement Touching Heresies it is a word comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to choose and hath beene commonly taken for any sect of Philosophers which followed that kinde of discipline which
to all these acceptions I thinke is the right vnderstanding of the place Touching vers 15. The long suffering of the Lord is called saluation because it is a meanes of saluation when by being yet spared from iudgement the sinnes is moued in this time to repentance and so the more are saued who otherwise if the world had beene sooner destroyed must needs haue perished As our deare brother Paul hath written to you Here are three questions moued First whether Peter doth alleage Paul to confirme his doctrine or wherefore Secondly what Epistle of Paul is meant Thirdly in what part of his Epistle to them Paul speaketh to the same effect with Peter here To the first Occumenius answereth Oecumen that Peter being the chiefe of the Apostles doth alleage Paul here in humility not that he needed the approbation of his consent And indeed both great humility and loue appeareth in this one passage Paul hauing charged Peter so much in some part of his writing with doing amisse and being worthy to be blamed Gal. 2 11. yet Peter not stomaking this giueth him his due that hee was a man of great wisdome And indeed as some rightly note Tho. Aquin. that Peter alleageth Paul to confirme that which he had written because being called extraordinarily there might be some question of his Apostleship and againe the truth being confirmed by more witnesses hath the more force in the hearers Luther Some doubt hath beene made as Luther noteth in regard of this citing of Paul whether this Epistle be Peters or no but as hee well concludeth there is no reason to doubt of it being so long agoe without contradiction receiued into the Canon there being also so good reason of alleaging Paul To the second some hold that no particular Epistle is meant vnto the Iewes Occumen Beda Th. Glos Ordin but his Epistles in generall in any of which what is written of the last Iudgement and the state to come is written to all Christian people But because his other Epistles are spoken of in the next verse it seemeth plaine to me that the Epistle to the Hebrewes in particular is meant for Peter in writing here to all the faithfull includeth also the Hebrewes that beleeued intending their consolation and instruction as being chiefly of his cure for the ministry of the Circumcision was committed to him and therefore he speaketh here vnto them as the chiefe Beza pointing at the Epistle by Paul written to them as Beza hath also noted And so to the third whereas Oecumenius and some others will haue that place Rom. 2.4 meant here I thinke rather with Beza that Heb. 10.24 c. is the place here intended As also in all his Epistles Vers 16. speaking of these things in which things some are hard to be vnderstood c. Here also are diuers questions First of what things Paul speaketh in all his Epistles To this it is easily answered that hee speaketh of the iudgement to come and of Gods long suffering and the vse to be made hereof to be wonne to repentance and a study of holinesse for the places are easie to bee found wherein hee speaketh of all these things Secondly to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein hath reference whether to the Epistles or to these things Robertus Stephanus saith that there are three copies wherein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if it be so the Epistles are plainly meant Beza approueth of this because if the argument in hand be meant Peter hath spoken more mystically hereof then Paul euer did But the copies generally receiued haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore without altering the word I thinke that both Epistles and the contents of them are meant as also Beza first expoundeth it Thirdly wherefore did Paul write in such manner that he is hard to be vnderstood Th. Anglic. and not rather plainly Some thinke that this was done because he would not haue the Heretikes to vnderstand his writings but for such as were rightly affected he sent some Disciple or other to expound all things vnto them as appeareth in some of his Epistles where mention is made of them by whom they were sent Irenaeus li. 3. c. 7. Hieron Epist 50. Nissen Tractat. in 1 Cor. 15. Chrysost Hom. 9. in 1 Cor. Some say that the profundity of the matters by him handled is the cause why they are so hard to be vnderstood and because through celerity of speech he vseth many Hyperbatons Some because hee could not expound in the Greeke tongue which hee did not so well vnderstand such profound matters and therefore he vseth certaine peculiar idotismes and phrases of speech But that one reason yeelded by our Sauiour Christ of his speaking darkly and by Parables seemeth to me to be a reason sufficient of all the obscure passages both in Saint Pauls writings Mat. 13.12 and in the rest of the holy Scriptures viz. that the wicked in hearing might not vnderstand this obscurity being as a spirituall iudgement against them to their damnation as is also intimated in this place and that euen hereby we might be moued to craue the assistance of Gods holy Spirit and the more willingly resigne our selues to be guided thereby in a spirituall and holy life which is the way to vnderstand these mysteries Other reasons may be yeelded but this is the principall and therefore I rest herein Fourthly seeing the Scriptures are hard to be vnderstood is it damnation to mis-vnderstand some hard passages of them I answer to mis-interpret any hard passage so as to make it a ground of such errors as ouerthrow the Christian Faith in any part is damnable but not simply to mis-vnderstand any hard place whatsoeuer As for example when Saint Paeul teacheth iustification by Faith without the workes of the Law to vnderstand this as if no regard were to bee had vnto good workes when he teacheth election to be of Gods meere grace and mercy to vnderstand it so as to cast away all care of being such as may haue the comfort of election and when Christ affirmeth vnto Peter Vpon this rocke will I build my Church c. to vnderstand it as a ground of the Popes infallibity of iudgements so as that whether he be good or bad learned or vnlearned his dictates shall be accounted as God Oracles these I say and the like mis-vnderstandings for their dangerous consequences are wrestings of the Scriptures vnto damnation in stead of milke sucked bloud being thus pressed herefrom which nourisheth not but destroyeth the soule Whether were it not better to debarre the ignorant multitude from reading of the Scriptures seeing there is such danger in the mis-vnderstanding of many passages therein So indeed hath the Church of Rome thought but because in other places all are inuited to reade and to meditate euen in the darkest places of the Scriptures Keuel 1.3 no such inferēce ought to be made but
manner of persons we are that abuse vs as namely that wee are Citizens of Heauen reckoned to the Countrey aboue and fellowes of the Cherubims So also Wisd 5.3 4 5. Secondly how it is said It appeareth not yet what we shall be hath not God set forth in his word the vnspeakable glory and felicity to come I answer with Thomas that though it be set forth yet the glorious and happy estate of Gods children appeareth not now but they liue after a poore and contemptible fashion which is the cause that the world maketh no reckoning of this Sonne-ship Thirdly wherein shall wee be like vnto God and what knowledge shall wee haue of him and how doth this proue that we shall be like vnto him because we shall know him To the first it is commonly answered that wee shall be like vnto him in heauenly glory euen as children doe partake of the glory of their father as Oecumenius speaketh Oecumen Scholia Graeca the minde being sanctified and inlightened and the body being glorified as the body of the Lord Iesus Phil. 3 20. August To the second some as Thomas Aquinas say that we shall see his essence but others deny this affirming that we shall see him onely in his qualities being pure as he is pure and being iust wee shall behold him iust Oecumen Faber Stapul Beza as Oecumenius But I assent rather to those that expound this of seeing the Lord Iesus Christ in his glory and the maiesty of God the Father for now we see onely darkly and as it were in a glasse as we are capable but then being present with him wee shall immediatly behold his glory And this very beholding of him present doth argue that wee shall be like vnto him because this seeing of him is not granted to any but to the children of God who are holy as he is holy For Mat. 5. Esa 26.10 according to the 70. blessed are the pure in heart for they shall see God And let the wicked be taken away saith the Prophet that they may not see the glory of God Note Note that wicked men that make no reckoning of the state of grace are so farre from being true Christians that they know not what a Christian is they know not Christ for did they but know they would admire and be in loue with this condition whereas now they despise it and vilipend the children of God and beare an hatred against them Note againe Note that the glory of the faithfull shall be the highest degree of glory like vnto that of God himselfe we shall bee present where the glory of his Maiesty doth most appeare To heare of him and to behold him in his Word and workes must suffice vs whilst we are in this world and for such as liued then to see God in the flesh but the time shall come when we shall behold him immediatly The present comfort in God and ioy in the holy Ghost is nothing in comparison of that comfort which we shall haue CHAP. 3. VER 5. Ye know that he was manifested to take away our sinnes and in him is no sinne Vers 6. Whosoeuer abideth in him finneth not c. Seeing Christ came into the world to destroy sinne Oecumen in 1 Iohn 3. we that are borne of him and confirmed in the Faith of him may not sinne any more He that abideth in him is said not to sinne because he neuer ceaseth from the exercise of vertue He that doth sinne is said to be of the Deuill not he that hath done sin because when a man hath repented him he is no longer of the Deuill The workes of the Deuill are sinnes which God hauing a care of his came into this world to destroy To commit sinne vers 9. is to admit of sinne in the minde and will so the children of God cannot sinne that is will to sinne in any thing They commit not wickednesse voluntarily and purposely or by yeelding to corruption till they be subdued and brought into seruitude hereby There is but little difference here amongst other Expositors from this of Oecumenius Mayer The Sonne of God was manifested Tho. Aquinas Tollit dimittendo sacta adiuuando ne fiant ducendo ad vitam vbi omnino siâ—ri nequeunt saith Thomas Aquinas when he tooke flesh to take away our sinnes that is by forgiuing them being commited by helping vs against sinne that we commit it not and by bringing to such a life as where sinne cannot bee committed any more and therefore he is thrice said to bee the Lambe of God that taketh away the sinnes of the world Faber Stapul Faber saith that he tooke away sinne by destroying the seed of the Deuill sowne in Adam at the beginning and growing vp in his of-spring euen vntill Christ who was without all sinne which if he had not done none could haue remained in God But he being a seed contrary to the seed of the Deuill destroied it which is darknesse and would haue made otherwise that we could not haue beene in God who is light He also inferreth the sanctity of the mother of Christ affirming her to be without sinne or else shee could not haue brought forth such seed contrary to the seed of the Deuill But by the same reason her father and mother must haue beene without sinne also and consequently the Line of which shee was descended I hold with Faber that Christs taking away of our sinnes here spoken of is by the grace and vertue of his Spirit sanctifying vs to leade an holy life for by the comming of Christ the Spirit of grace is communicated more plentifully the man Christ being as it were the head of the spring where the Spirit rested and we the chanels into which it floweth whereas in times past though the faithfull amongst the Iewes were not destitute of the Spirit yet they being but a handfull in comparison of the rest of the world the bestowing hereof was not so notable and few there were that were deliuered from their sinnes According to this sense it agreeth best with the words following therefore they which are in Christ sinne not seeing that in him there is no sinne yea he came into the world to take away our sinnes A like place vnto this is Rom. 8.3 And so I come to the greater question arising both from hence and from the next words wherein the regenerate are said not to sinne neither can they sinne In what sense doth hee thus often so much pressing it also speake of our immunity from sinne seeing there is no man liuing that sinneth not It is agreed by all that the regenerate sinneth not purposely or by the sinne of infidelity or so farre forth as he is borne of God Tho. Aquinas or he sinneth not vnto the end for all these expositions are mentioned by Thomas Aquinas It seemeth to me to be most plaine that trading in sinne is only meant here The true
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
by the Spirit because there is great deceit in spirits hee exhorteth here not to beleeue euery spirit but to try them whether they be of God or no shewing the meanes of triall v. 1 2 3. And that it might appeare that he had no suspition of their being deceiued hee affirmeth them to be of God and that he with the rest of the Apostles were of God whereby hee proueth againe that the false Antichristian teachers who heard them not were not led by the good Spirit of God but by an ill spirit of error vers 4 5 6. And considering that both they that heard and they that taught them were of God he exhorteth them to mutuall loue as they must needs doe that are all of God seeing God is loue vers 7 8. which is proued both from a singular act of his loue and the time when hee loued vs vers 9 10. And hereupon he exhorteth againe to loue arguing from our loue our being in God though we haue not seene him vers 12 13. And then he reflecteth againe vpon that which he spake of before touching the triall of spirits by this hee that confesseth that Iesus Christ is come in the flesh is of God This he saith that they the Apostles were eye-witnesses of and that they which beleeue it remaine in God vers 14 15. whom againe he affirmeth to be loue and so sheweth what confidence a man may haue and how voâ—d of feare hee may bee that hath loue vers 16 17 18. And lastly for a proofe of our loue of God he saith that this appeareth by the loue of our neighbour whom hauing seene if we loue him not we cannot loue God whom we haue not seene vers 20 21. 1 IOHN Chapter 4. Verse 2. Euery Spirit that confesseth Iesus Christ to haue come in the flesh is of God Vers 3. Euery spirit that confesseth not c. this is the spirit of Antichrist which ye haue heard that it commeth and it is euen now in the world BY the Spirit here the Doctrine is commonly vnderstood Mayer to confesse that Iesus Christ is come in the flesh is to teach rightly both his humane and diuine nature Beza according to Beza his humane because he came in the flesh and his diuine because he came implieth one from whom he came that is the Father with whom he was from the beginning Oecumenius and Th. Aquinas expound confessing here not only in word but in deed and in life wherein this is confessed when a man is mortified vnto sinne but Beza more rightly vnderstandeth it more restrainedly of Doctrine only Euery one in this spirituall office of teaching that is sound in the doctrine touching Christ Iesus is of God The spirit here is he that pretendeth the spirit Piscator according to Piscator and to confesse that Iesus is come in the flesh is to teach truly touching the diuinity and humanity and touching the end of Christs comming into the world to deliuer vs from our sinnes as the very name Iesus doth imply so that in these few words is comprehended the whole Doctrine of the Gospell The obseruation of Thomas Aquinas is witty Tho. Aquinas to confesse hath in it a word con signifying together whereby is implied that it must be both in word and deed that Christ must be acknowledged but there may as well be vse of this conioining word to set forth the tongue and the heart agreeing in one He that confesseth not the vulgar Latine hath it he that solueth Iesus but all confesse that in the Greeke it is as wee reade it This cannot be referred to the denying of Christ in deeds for so euen the best doe sometimes because their life is not alwaies in all things so squared according to rule but to deny Christ in Doctrine is the thing meant here Now hee is not said to deny Christ thus only that flatly denieth Iesus the Sonne of Mary to be the Sonne of God and the Sauiour of the world but he which denieth the truth and teacheth falsly in any Article of faith according to Saint Augustine Aug. ser 31. de verb. Apostoli Ea tenus omnis haereticus Christum in carne venisse negat quantum libet fateri videatur quatenus aliquid sentit quod repugnans Chrisio esse conuincitur Simon Magus Menander Ebion Cerinthus Epiphan Haeres 30. Iren. lib. 1. c. 26. For euery Heretike saith he denieth Christ to haue come in the flesh though in word he confesseth it when he holdeth any thing that is proued repugnant vnto Christ And so this passage was very pertinent to those times wherein there were some that taught most wickedly concerning Christ As Simon Magus Menander his Scholler who taught himselfe to be God that to the old world he appeared by the name of the Father to the Iewes by the name of the Sonne and to the Gentiles of the holy Ghost Ebion who taught that Christ was begotten by the coniunction of Ioseph and Mary And Cerinthus who taught likewise that Christ came of Ioseph and Mary but he was at the first but Iesus and by the comming downe of the holy Ghost in his baptisme he became Christ also for he held God the holy Ghost to be Christ Now hee saith that the spirit whereby they were led was the spirit of Antichrist which should come and then was come that is in his forerunners who were led by the same spirit of error and did so neerely resemble him as I haue already shewed 1 Ioh. 2.18 Note Note that the Pope of Rome is not hereby freed from being the Antichrist because he doth not flatly deny Christ for no man in Saint Iohns time against whom he writeth did so but onely they taught erroniously touching Christ and hereupon he concludeth against them that Antichrist was then come For as much then as the Pope teacheth things contrary to Christ he doth in effect deny Iesus Christ to be come in the flesh and so is Antichrist For he denieth him to be an all-sufficient Sauiour whilst he teacheth satisfaction by acts of penance and the merit of workes and to haue had a true humane body because he teacheth such a body as is in a thousand places at once CHAP. 4. VERS 8. He that loueth not knoweth not God for God is loue Vers 16. He that abideth in loue abideth in God and God in him for God is loue c. From these words to the end of the Chapter the Apostle treateth onely of one thing Mayer viz. loue and therefore taking all together for one Text the first doubt occurring is how God is said to be loue August Quaestiune de Trinit Saint Augustine saith because power is properly attributed to the Father wisdome to the Sonne and loue to the holy Ghost therefore as the Father is said to be the Almighty the Sonne is called the wisdome of the Father and the holy Ghost loue P. Lombard 1 dist 32.
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
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
the Lydians and much subiect to earthquakes but the Christians there were stedfast in the true faith Touching other Churches in these latter dayes hereby set forth one constantly holdeth Brightman that by this Church is figured out the most reformed Churches of France Scotland Belgia Heluetia Geneua c. which haue but a little strength and are full of brotherly loue But on the contrary side Viegas another giueth vas an him of the society of the Iesuites figured out here and alleageth to this purpose a prophecy of Ioachim Abbas who liued about ann 1200. who saith Ioachim Abbac de Philadelphia The Church must conceiue a certaine new spirituall vnderstanding or else an off-spring spirituall aboue others that is the very order which Iesus doth designe which order indeed amiable and famous aboue others that went before it shall be initiated in the sixt time c. For the first I haue already shewed my reasons why I doe not embrace it where I spake generally of these seuen Churches for the second it is a wonder that the Iesuites so generally iustly hated of all the world should dote so much in the conceit of their owne excellency as to intimate a conceit of any such honour belonging to them seeing the faith which they stand for it a new corrupt and erroneous faith and the meanes which they vse to propagate it are farre differing from the maners of a Philadelphia that being all loue they all cruelty and bloud-shed and the greatest incendiaries of kingdomes that euer were As for the authority produced these words might as well bee vttered by the spirit of errour to make such an abominable order the more venerable as that grosse errour about the Trinity was maintained by him in his booke against Peter Lombard wherein he denyed that the essence of the Trinity is one and was therefore condemned by their owne Lateran Councell There is a third opinion followed by most that neither this nor any other of these Churches are typicall but onely in them all others of like quality are instructed admonished and incouraged and so in Philadelphia I thinke most properly the reformed Churches of all countreys are spoken vnto for here a doore to vtter the truth and to vindicate it from Popish errors is opened and though now thanks be to God our strength be not contemptible yet in the beginning for diuers yeeres it was but little when the Albingenses and Waldenses and Wicklife in England and Iohn Husse and Ierom of Prague in Bohemia and afterwards Luther in Germany had this doore opened vnto them This time was so long being about foure hundred yeeres that things being weighed with humane reason it might well bee expected when it should haue beene shut againe and neuer more bee opened and therefore needfull was that comfort that none should be able to shut it To make a separation amongst these Churches for outward things as Brightman doth the faith of them all being so consenting as appeareth by the harmony of our confessions so as that Sardis should figure out the German Churches following Luther Philadelphia the Geneuan c. following Zwinglius Laodicea the English being more Pontificall this separation I say of those who doe all constantly stand against the corruptions of Popery is vncharitable and improbable If wee should goe about to parallel Churches of after times with these seuen the Church of Rome doth rather seeme to be a fit parallel to Sardis and some Iuke-warme state yet for to come to Laodicea when Popery being put down the fire of feruency in standing for the truth shall goe out for want of stirring by contentions for whatsoeuer the indifferency of some particular persons amongst vs is yet our State thankes be to God is feruent for the maintenance of the truth and against Popery as our Parliament lawes doe declare As for the other foure Churches I mislike not in some respects to parallel the Primitiue Church with Ephesus Smyrna with that in the Arrians times according to Forbs and Brightman But for Pergamus and Thyatira they seeme to set forth none other but the Church of Rome considered with her Prophets and Prophetesses the head of them being Popes Negromancers with their lying signes and among them that infamous woman for whoredome Ioane by name which called her selfe Iohn and is knowne to haue sitten in that Chaire For I cannot see how any can be more fitly compared to Balaam in Pergamus and to Iezabel in Thyatira than these Quest 3. Who are they which call themselues Iewes but are not Vers 9. that shall be brought downe to worship before Philadelphias feet Answ For answer to this see Chap. 2. vers 9. Onely wee may adde thus much further here that for so much as the reformed Protestant Churchesd are figured out by Philadelphia the Papists which are the greatest enemeis vnto them may truly be said to be figured out by these Iewes For as they gloried in the name of Iewes and in the antiquity of their legall seruice and worship and sought to bring Christians into contempt for the nouelty of their religion branding them with most ignominious names so the Papists glory in the name of Catholikes and beare themselues vpon the antiquity of their religion disgracing what they can both by railing speeches and by the imputation of nouelty the true reformed religion And as the Iews were the most infest enemies of Christ of all others so the Papists of the truth consequently of Christ thus approuing their Pope to be that Antichrist and their Church that Babel which shall be brought downe in Gods good time before the now despised Protestants as the Iewes before Philadelphia That Babel which is afterwards shewed to be fallen is Rome and Popish Rome God willing shall bee proued in the proper place by inuincible reasons Chap. 17. and 18. Quest 4. What is meant by the houre of temptation which shall come vpon all the world and in what sense is it promised Vers 10. that Philadelphia shall be deliuered here-from Answ It is agreed by all that this houre of temptation was the time of persecution by the heathen Emperours from which no countrey was free But by some more restrainedly Brightman the persecution of Traian I hold it to bee spoken generally of all the time of persecution against euery part of which they had need of comfort and support Bullinger One saith that it may be vnderstood either of the danger by heretickes through their corrupt doctrine or by persecutors I preferre still the first of persecution but there can be no errour in this All the time of persecution is called but an houre to shew the shortnesse of it being compared to the time of ioy afterwards in heauen And it is called temptation or triall to shew that they needed not to feare it as a meanes to destroy them for they should onely bee tried and so bettered as gold that is tried in a
thunders and voices lamps glassie sea and beasts thinke that hereby the seuerity and mercy of God are represented of each of which there are three signes Some by lightnings Tyconius Rupertus Rechard de Sancto Victore vnderstand miracles done by these Elders to conuert the world by thunders Sermons of Gods iudgements by voices other more milde and moderate teachings But if we looke backe to Ezech. 1.13 14. where the like vision is set forth this lightning will appeare to be the flashing out of the fire from amongst the foure beasts which are described immediatly after for they are said to run and to returne like a flash of lightning and the thunder the noise of their wings and so are the voices for vers 24. the mouing of their wings is said to make a great noise like many waters voyce of the Almighty and the voyce of speech c. So that the glory and greatnesse of God is hereby more set forth and how terrible he is that all may doe reuerence before him for thus his going forth is commonly described Exod. 19. with thunder and lightning Psal 50. A fire before him and a great tempest round about him I cannot see how these things can be referred to miracles and preachings the intention of this place being not to shew Iohn what was done vpon earth for that he saw without being taken vp but in what maiesty and terriblenesse God is in heauen reigning ouer this world that all might stand in awe of him As for the seuen lamps burning before the throne they are explained in the text to bee the seuen spirits of God of which see before Chap. 1.5 Quest 4. Vers 6. And before the throne there was a sea of glasse like vnto Crystall What is to be vnderstood by this sea Answ Some by the glassie sea vnderstand the word of God which is mentioned next vnto the holy Ghost because it is the outward meanes of sanctification Ioachim Forbs Brightman Grasser as the spirit is the inward for the word is often compared vnto water and is said to be glassie because still and vntroubled and cleare as crystall because it sheweth clearely those things which pertaine to saluation and now more especially vnder the Gospell whereas before the Sea in the Temple made by Salomon was brazen that is thicke and not so transparent Some vnderstand this world Bullinger Pareus Rupertus Tyconius Beda Pannonius Glossa ord c. which is as a glassie sea for fragility and is transparent as glasse in the eyes of the Lord. Some vnderstand the Sacrament of Baptisme wherewith wee are washed that wee may enter into heauen as the Priests washed themselues in the brazen sea that they might proceed to their office in the Temple and it is said to be glassie and cleare as crystall because they which are rightly baptized are enlightened in spirituall things they being now made cleare and euident vnto them Heb. 6. Wherefore the Apostle speaking of the baptized calleth them such as haue been once enlightned the Greek Fathers call Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clem. Alex. lib. 1. paedag c. 6. Greg. Nazian Chrys c. For mine own part I am not satisfied in any of these expositions for why should the word of God or baptisme be represented in heauen where there is no further vse of either And for this fraile world it is so full of tempests stormes and darke clouds as that a cleare still crystalline sea can no way agree vnto it Moreouer this same sea being againe mentioned Chap. 15. the Saints in heauen triumphing for their victory are said to stand vpon it being mingled with fire If therfore amongst so many so learned I might put in my poore coniecture I thinke that it is here alluded to the brazen sea in the Temple of Solomon 1 King 7.23 Exod. 30.18 for as that was one part of the furniture of Gods house wherein water for the Priests to wash withall was so in the highest Temple of God which is heauen there is a sea of pure water as cleare as crystall glasse to set forth how pure and cleane all things are which be there no vncleane thing can approach before the throne of God as is set forth more at large Chap. 21. where also a riuer as cleare as crystall is said to proceed from the throne of God Chap. 22.1 And that glasse is not spoken of for the fragility but for the clearenesse and transparency is plaine Chap. 21.18 where the city of God is said to be of pure gold transparent as glasse Or else consider whether by this sea of glasse bee not meant that heauen which we call Coelum Crystallinum which though it be betweene the throne of God and this world yet it hideth not but rather as a perspectiue glasse maketh all things here more manifest for this may well be called a sea seeing at the creation waters were placed there as well as below so that as ours is the earthly sea so that is the Lords heauenly Quest 5. And in the midst of the throne and round about Vers 6. foure animals full of eyes before and behinde c. What are these animals translated beasts and how are they both in the midst of the throne and round about it Answ They which by the sea vnderstand the word of God expound these animals of the ministers of the word in the foure parts of the world who are full of eyes Brightman Chitreus to shew their vigilancy and haue six wings to shew their readinesse and are like vnto a lion calfe man and eagle because with the lion they are couragious with the bullocke patient of labour and with man intelligent and with the eagle soaring aloft in heauenly meditations and contemning this world Now one is said to be like a Lion another like a calfe c. not because some haue one of these vertues onely but hauing all these as is necessary they excell more in one kinde than in another and so are figured out accordingly or else more particularly the holy Ghost would hereby expresse the diuers vertues of the holy ministery in diuers ages In the first age they were bold as Lions in preaching the Gospell in the second age they were slaughtered like oxen in the third as a wise man they discerned the beast and the number of his name in the fourth they mount higher and see more into heauenly mysteries and become more heauenly These meditations are very plausible but seeing the foure and twenty Elders doe rather set forth the principall ministers of God in all ages I cannot see how these beasts being distinct things from them and rather leaders in spirituall hymnes to the praise of God should be the rest of the whole company of ministers who are all doubtlesse as the rest of the faithfull in their place inuested with white robes and wearing crownes vpon their heads and not in any different forme Iren.
out of the Sea or out of the earth as chap. 13. and not out of the bottomlesse pit as in this place Touching the time it is said When they shall finish their testimony he shall make warre Pareus c. This is well resolued by those which hold that howsoeuer he shall oppose them all the time of their prophesying yet he shall not preuaile to kill them till they haue finished the worke for which they were sent namely to giue testimony to the truth For it cannot be imagined that these instruments of the Deuill would permit quietly the witnesses of the truth so long a time as was before set downe viz. 1260. daies but so soone as euer they began to prophesie these beginne to fight against them although the Lord for whom they stand will not suffer them to bee ouercome and slaine till they haue fully ended that worke for which he sent them So that this is not to be vnderstood as it may seeme at the first to be done at the end of the fore-described time of a 1260. daies but within the compasse of this time as each witnesse hath finished his testimony which hee was sent to giue And therefore it is to be noted that he saith not when the time of their prophesying shall be expired but when they shall finish their testimony The whole succession then of witnesses is to be vnderstood by these two who are all this time their office being done some martyred after other some to the end of the time intimated in the 1260. daies Some applying all this passage another way vnderstand by the finishing of their testimony the end of the whole time Brightman Fox which is vnreasonable and discrepant from all types and descriptions of the Antichristian rage For in all numbrings both here and elsewhere there is an admirable consent about three mysticall yeeres and an halfe sometime called 42. moneths sometime 1260. daies sometime three daies and an halfe sometime a time times and halfe a time that Antichristianisme should buckle with and preuaile against the truth but after this time ended there is not a syllable of any more hostility so that if this be taken of some time after these three yeeres and an halfe ended murdering and killing must be expected still this storme being quite blowne ouer which is far from the Lords meaning who hath expressed most plainly the contrary Elias his shutting of the Heauen was also three yeeres and an halfe Antiochus Epiphanes his causing of the daily sacrifice to cease three yeeres and an halfe the time of Christs preaching here three yeeres and an halfe an Antitype or Parallel to which is all the time of the Antichristian rage and of the witnesses prophesying in sack-cloth And hereby it appeareth further that no two particular men are meant here because thus Antichrists time must be somewhat longer than the allotted two and forty moneths for otherwise hee could not kill them after his testimony finished which they are giuing all this time nor insult three daies and an halfe ouer their dead bodies But the foresaid Authors conceiue another meaning of this place as hath beene already shewed Fox One saith that the time of the Councell of Constance is here measured out which was three yeeres and an halfe at the end of which the two famous witnesses of the truth Iohn Husse and Ierome of Prague were slaine being vildly intreated all that time and had their dead bodies cast out vnburied according to the Letter for three daies and an halfe their enemies all this time triumphing for their victory but hearing of the constancy of the Bohemians in cleauing to their doctrine they were stricken with feare as if they had beene reuiued againe Brightman The other expoundeth it of the time from Constantine the great till the Councell of Trent at which the holy Scriptures were put downe whereas the Papals had great ioy for a time this was done ann 1546. and certaine moneths and ann 1550. the Magdâ—burgians shewed some life and spirit againe opposing the said Councell and so manfully behauing themselues that the enemies were put into great feare I haue already shewed my reasons why I cannot consent to either of these expositions Sleid. lâ—b 22. It is threescore and ten yeeres agone and vpward since the Councell of Trent and much longer since the Councell of Constance and yet the Court of the Temple is trodden vnder foot by the Gentiles and great Massacres haue beene in France and England and other places in this time so that if this were the meaning it should also haue beene set forth how the Witnesses of God had beene put to death againe and againe since that time whereas the next thing that followeth is the ruine of the City and the transferring of Kingdomes to the Lord certainly the Court and holy City should thus long agone haue ceased to haue beene trodden vnder foot and not haue continued in this afflicted estate as they doe still As for their exposing of the dead bodies in the street vers 8 9. for the space of three daies an halfe Bullinger Pareus Fox they resolue it wel that apply it vnto the vsage of the dead bodies of many of Gods faithfull seruants at sundry times which they haue not suffered to be interred as the dead bodies of Iohn Husse and Ierome of Prague the dead bodies of those that were massacred in Paris when they had made the poore Protestants secure vpon a marriage the bodies of such generally amongst them as haue not by auticular confession by penance and extreme vnction reconciled themselues vnto them before their death for they deny them all Christian buriall The time of three daies and an halfe as all consent is put for a short time and the rather is this short time thus set forth to keepe Analogy with the other descriptions of this time halfe a mysticall weeke of dayes with halfe a mysticall weeke of yeeres This then is the very same time with the two and forty moneths and 1260. daies but varying in word as best befitteth the keeping of dead bodies vnburied The sense is that in the time before set forth by 42. moneths and 1260. daies as the faithfull should be killed so they should be kept vnburied in greater detestation Brightman Brightman contendeth that this must needs be a different time but he taketh for granted which I cannot yeeld that by that passage going before when they haue finished their prophesie c. is meant the finishing of their whole time But seeing it is clearely meant another way as I haue shewed already there is no such necessity to make three daies and an halfe a diuers time but another description of the same time wherein their cruelty should not be determined in killing only but in exposing the dead bodies of the faithfull vnburied The place is said to be the street of Sodome and Egypt Vers 8. spiritually so called where our Lord
they are not only said to be stars but starres of heauen as he himselfe at the first was and therefore is called Lucifer Esa 14.12 Hee standeth ready to deuoure this childe so soone as hee should be borne for he stirred vp Herod to send his executioners to kill all the male children in Bethlehem of two yeeres old and vnder and from the time that he shewed himselfe after his baptisme he neuer left persecuting him and plotting his destruction till that at length he was crucified but euen then in stead of being deuoured nothing befell him but what hee did voluntarily vndergoe and he was soone raised vp againe and taken to the throne of the Father and therefore he is spoken of as missing his purpose herein for so much as Christ by his death gat the dominion Heb. 2.15 Col. 2.14 and euen vpon the Crosse triumphed ouer the Deuill Learne we from hence both of how excellent a condition the Church of God is heauen is her countrey and her glory is heauenly and most magnificent that we may preferre to be members of the Church before all worldly honours and also what a terrible enemy we haue of the Deuill so that we can no sooner become Christians but hee is at hand to deuoure vs neither doth he want power so to doe but he shall not be able to hinder our saluation that we may put vpon vs the armour of God neuer being secure but alwayes making account that we stand in the midst of greatest dangers and therefore continually seeking to the highest power by prayer and out of a confident expectation of being taken vp out of all danger to glory at the last becomming strong in the faith to beare all oppositions without shrinking howsoeuer we be assaulted Quest 2. The woman fled into the wildernesse Vers 6. where she hath a place prepared of God that they may nourish her one thousand two hundred and threescore dayes c. To what time is this fight to be referred what is this wildernesse and how long is this time of one thousand two hundred and threescore dayes Answ This relation commeth in here by way of anticipation as most consent for this very persecution and flight into the wildernesse is more largely described vers 13. and this time is the same onely by a prolepsis it is in short here propounded to satisfie such as would bee ready to inquire what became of the mother after that the sonne was taken vp shee was persecuted and fled c. but in order of time somewhat happened before this and therefore before a full declaration of this persecution that is set forth in the next words And there was a great battell in heauen Vers 7 8. Michael and his Angels fought c. of which we are to consider before we answer this the proper place for this comming in afterwards viz. vers 13. Quest 3. Where is the fight here said to be in heauen what is Michael and the deuils casting out of heauen c. Answ No man doth hold that this is to bee vnderstood according to the letter for it were absurd that there should be a fight in heauen being a place of all peace and comfort and not for any variance Heauen therefore is to be vnderstood as before when the woman is said to appeare in heauen and the great red Dragon against her which was all done here below but represented in heauen as the proper place of the Church which is but a stranger in this world and the place where the Deuill first had his abode and where he was wont to appeare to accuse the godly For so a great fight is said to bee in heauen when as indeed it was in this world because they which doe instigate and stirre vp vnto it are on the one side the holy Angels of God whose abode is in heauen Eph. 6.12 and on the other side the troupe of vncleane spirits who are in heauenly places that is the vpper part of the aire Many stand for the Church that by heauen here the Church is meant but seeing the woman is the Church who is persecuted after this fight and casting down of the Deuill from heauen to the earth I cannot see how heauen should bee put for the Church also But being vnderstood as hath beene before deliuered all things following will excellently agree Michael the Archangell with his Angels fight that is that principall good Angell who is superiour to all the rest as the Deuill is the principall of the euill Angels he with the other good Angels I say standing for the truth stirred vp Christian Emperours and Gouernors to fight for the truth and the Deuill on the other side with his infernall rabble stirred vp Heathen Emperors and Gouernors to fight against the truth Forbs Brightman Mason And thus almost doth Forbs and Brightman vnderstand it for they make Constantine the great and his assistants in his battels Michael and his Angels and Licinius with his assistants the Deuill and his Angels Many will haue Christ meant by Michael Bullenger Grasserus Pareus both here wheresoeuer else this name occurreth because he is said to be the Archangell that is the Prince of Angels and Michael one as God But why may not one Angell bee chiefe amongst the good Angels as well as one Deuill is chiefe amongst the euill Angels And if so it is no whit absurd to say that he is like God being so eminent an image of his maiesty and excellency And therefore some hold Michael to be an Angell indeed Fox as hath beene already said and by the ancients it hath beene generally held to be so onely some question hath beene of what Angels Michael is the chiefe and herein most following Dionysius who wrote of the orders of Angels haue held him to bee the chiefe of the lowest order onely I cannot approue so well of expounding Michael the Archangell of Constantine or of any man or the Deuill of Licinius because there is none other place of Scripture which giueth light vnto such an exposition and the following circumstances agree not seeing Licinius perished when he was ouercome of Constantine neither did hee persecute the Church any more and afterwards this Deuill said here to haue but a short time is also said to be bound vp a thousand yeeres and then to rage as hauing but a short time which can no way agree to that Tyrant Michael therefore fighteth by his pupils Constantine Theodosius Valentinian and other godly Emperours the Deuill by the heathen Emperours before Constantine and Licinius and Iulian and Eugenius who sought to beat downe the Christian religion This fight began soone after Christs ascension and continued till ann 394. in three hundred of which yeeres the Deuill fought so as that by his agents the Heathen Emperours the truth was put in great hazzard but then Michael began his battell so fiercely as that errour and idolatry was put to the worse but by
sung who are they that sing this song Answ Some referre the powring out of these Vials vnto the time of Hadrian Leo and Hildebrand Lyra. Popes with their successors who powred out these Vials against Constantinus Iconomachus Henry the fourth and other Emperours euen vntill the time of Peter the Eremite who stirred all vp to the holy warre that is from the yeere 742. to the yeere 1094. Some apply these things to the supposed three yeeres and an halfe of Antichrist Ribera Viegas Gagnaeus Rupertus Beda Haimo Pannonius Richard de Sancto Victore Gorran c. Forbs Brightman Pareus Ballinger Fox Napier holding that according to the letter it shall be fulfilled as in the plagues of Aegypt Some that these Angels set forth the Preachers which haue beene and shall bee then denouncing Gods iudgements against the wicked in all times and ages since the first preaching of the Gospell Some referre this vision to the tune after Antichrists discouery holding that it is here set forth by what degrees hee should be brought downe vntill his finall vtter destruction And lastly some doe make these seuen Vials parallel to the seuen Trumpets and so to set forth the iudgements of God against persecutors in all ages since the first propagation of the Gospell This last is coincident almost with the third touching Preachers denouncing Gods iudgements in the seuerall ages of the Gospell neither of which can stand here because these are the last effects of Gods anger in this booke reucaled and so necessarily after all the iudgements before figured out any kinde of way As for that of Lyra it is not worth the refuting because so these iudgements should all haue beene executed long agoe when it is plaine here that they hold to the end of the world And that of their taking effect in the supposed three yeeres and an halfe of Antichrists reigne is most ridiculous because if in such a time according to the letter these things should be sensibly fulfilled it were easie for euery man to know Antichrist and when the day of iudgement shall be which are both very great mysteries I subscribe therefore to them that apply these things to these latter times wherein Antichrist being reuealed is diuers waies plagued and shall be plagued till that hee bee vtterly destroyed For now that the spirit is fallen vpon Antichrists ruine Chap. 14. 8 c. he continueth in the description thereof and of the preuailings and finall happinesse of such as stand for the truth to the end of the booke handling in order the passages of his fall more at large and of the last generall iudgement of the whole world The iudgements of God vpon Antichrist and his adherents are set forth first obscurely vnder the figure of Angels powring out their Vials Chap. 15 16. then more plainly the Whore of Babylon and her fall being more at large described Chap. 17 18. and the ioy of the godly Orthodox therefore Chap. 19. after which the chaining vp of Satan and his loosening being mentioned Chap. 20. together with the fearefull destruction of the wicked the most happy estate of the godly is described Chap. 21 22. and who shall be excluded from it Beda Pannonius Primasius Richard de Sancto victore Rupertus c. Forbs Touching the glassie Sea mingled with fire some will haue it to be baptisme wherein the holy Ghost like fire is giuen the faithfull that haue held the faith whereinto they haue beene baptized not being ouercome by the feare of Antichrist though they haue passed thorow the fire stand now reioycing and praising God for his downefall Some vnderstand the pure Word of God accompanied with the Spirit set forth here Brightman Bullinger Pareus Napier as the meanes whereby Antichrist is ouercome Some the word or truth accompanied with contention about some points by the Lutherans c. And some by the glassie Sea vnderstand the world like vnto the Sea for tumultuousnesse but glassie because transparent to the eyes of God or setled vnto the faithfull it is mingled with fire by aduersities and persecutions which the faithfull meet withall here I haue already deliuered my poore coniecture touching this glassie sea spoken of before Chap. 4.6 which as I take it is the same with this A Sea of pure water transparent like Crystall setteth forth holinesse and immunity from corruptions in the midst of the Antichristian state Hereupon the faithfull are set forth standing because they abide still in the pure worshipping of God but this their purity is not without the mixture of fire through aduersity for the cause thereof for to fire are sufferings here compared by Saint Peter 1 Pet. 4.22 whereas he biddeth vs not to thinke strange of the fiery triall Those expositions which are for Baptisme and for the Word of God doe not differ much from this they being a meanes of sanctifying and setling them in this grace but in this sense the proper scope of this place is not so fully declared How the world may bee figured out by such a cleare water seeing it is so miery and corrupt I cannot see Touching the fire mingled if it be vnderstood of the holy Ghost here were nothing but purity to purity which is vnlikely if contentions amongst the faithfull themselues they should not at the same instant haue beene brought in in so sweet an harmony of praising God but by fire vnderstanding affliction the estate of the godly euen in these times wherein Antichrist is going downe is most significantly set out they are not yet in their reformed seruing of God without all mixture of the fire of persecution but are as it were vpon a glassie Sea mingled with fire They are said to haue ouercome the beast and his Image c. because they haue preuailed about the reformation of Religion by an high hand setting vp the same against the machinations of the beast his image character or number of his name The harpes of God which they haue seeme to haue reference to that which was spoken of Harpers Chap. 14. they heard the Harpers in Heauen then and learned their song now they sing it playing as they did And all this is said to be done in Heauen because the godly by faith are in Heauen in minde though in body they be in this world The song which was onely mentioned before is here more particularly declared to be the song of Moses a most fit song for such as precaile against the beast for in that song Moses and the children of Israel praised God for their deliuerance from Pharaoh Exod. 15. and for executing iudgement vpon him in the red Sea wherein his might did wonderfully appeare so likewise the Church being indangered by this beast but the victory being obtained through God inabling her though shee cannot yet stand vpon the Sea banke but in the Sea mingled with fire yet for her deliuerance in part obtained and fully by faith expected to be ere
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