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
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
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
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.
mountainous places and Ilands were sought out to be destroyed which is expressed in saying the mountaines and Ilands were remoued out of their place then all professours of the Christian religion sought to hide themselues from the anger of him that sitteth vpon the throne thinking God and the Lambe to bee angry with them set forth in the last words Bullinger Pareus Others will haue the corruption in the time of Antichrist meant which time say they began when Constantine aduanced Syluester the Bishop of Rome and his successours and continueth in the Papacy to this day then began a great earthquake by the change of the state of the Church into Pontificall then the Sunne the doctrine touching Christ was darkened through the interposition of traditions the Moone the Church was turned into bloud either by murthers committed by Antichrist or by the corrupt worshipping of God the starres the ministers of God fell from heauen by apostatising from the truth the heauen the Church was folded together as a booke when it appeared not any where or the holy Scriptures were shut vp from the people the mountaines Emperours and Kings were remoued by Popes the Ilands the people were remoued out of their place by being made beleeue vpon paine of damnation that the Pope is the head of the Church And being brought to this estate of corruption as there can be no sound peace but terrors of conscience out of the truth so all estates are set forth as terrified by a conscience of Gods iudgement and some indeed fulfilled this according to the letter going into wildernesses and Monasteries seeking by applying themselues to perpetuall deuotion to quiet their consciences accusing them for former offences but could not effect it But herein Pareus differeth from Bullinger for hee applieth this of the generall feare of all estates and degrees to the last day of iudgement which shall follow after that the world hath beene so corrupted in the time of Antichrists reigne Lastly some vnderstand by this earth-quake Forbs c. the great alteration that came vpon the Romane Empire by meanes of the Gothes and other barbarous nations which was so great as that the whole world seemed to be changed But I subscribe to the first exposition because most agreeable to the letter and where the literall sense may stand there is no vse of allegories And indeed without straining no time but the day of iudgement can be rightly called the great day of Gods wrath wherein all the wicked of all estates and degrees are filled with terrour at Gods presence If it bee taken as an allegory there are so great differences that there will bee no certainty of truth Besides that it doth no way answer the precedent cry for vengeance so fitly as being literally vnderstood of the last day for whatsoeuer commotions there be in states and kingdomes yet euery one is not at such times so seuerely animaduerted against but many escape whereas here euery one is said to tremble and feare Whereas Pareus includeth both the persecution vnder Antichrist and the day of iudgement also I cannot see how that can stand for the fleeing away of all estates and degrees for feare is an effect of those stupendious accidents in heauen and in earth as in reason it is likely when such things shall come to passe no lesse can be expected but horrible feare Let vs then study to pacifie Gods anger before this day commeth by true repentance and humiliation that wee may not finde it a day of wrath but of euerlasting mercy to vs. CHAP. VII THE dreadfull manner of Gods comming to iudge and to take reuenge vpon the enemies and corrupters of his truth hauing beene set forth in the sixt Chapter lest there should arise anxiety in the minds of the faithfull about the Lords care touching them in the midst of all the miseries before described for that it hath not yet appeared how they are prouided for when all things shall be so full of dread feare he doth apart here set forth Gods care ouer them during all those troubles and affrighting apparitions they were marked in the forehead that no hurt might hereby seize vpon them but these tribulations might be to them a way to future glory and the inuestment with white robes washed in the Bloud of the Lambe at what time all teares shall be wiped from their eyes for euer For the meaning of the particular passages here Quest 1. Vers 1. After this I saw foure Angels standing vpon the foure corners of the earth holding the foure winds that they might not blow vpon the earth c. What is meant by these things Rupertus Caelius Pannon Answ Most Expositors vnderstand by these winds the Spirit of God in the Preachers of his Word diffusing it selfe in all parts of the world but the euill angels the Deuils which rule in the Antichristian Sect seeke to hinder these winds by suppressing the pure preaching of Gods holy Word in all places Dionys Bullinger Pareus Brightman to the corrupting and decay of all true Religion They keepe the winds from blowing vpon the earth that is the vulgar sort the sea that is Doctrine the trees that is men of more eminency or by the earth they vnderstand men dwelling in any part of the earth by the sea the inhabitants of Ilands by trees such as lurked in woods or they take the earth for earthly ones the sea for the worship of God and trees for people good and bad which professe to worship God Againe there is difference also about these foure Angels for some vnderstand the foure Monarchies Primas Haimo Ambrose Amsbert Lyra. in the time whereof the truth was hindred Some foure persecuting Emperours who after that Dioclesian and Maximianus had forsaken the Empire did together persecute the Christian Religion in the foure parts of the world viz. Maximianus in the East Seuerus in Italy the west Licinius in Alexandria in Egypt the South Maxentius at Rome and whereas all others vnderstand Christ by the Angell with the seale he vnderstandeth Constantine the great who suppressed these tyrants And some againe by the Angell in the East vnderstand the Mahumetans in the West the Pope in the North the Germane Empire in the south Spaine For mine owne part when I consider the premises of great and horrible miseries to come vpon the world I cannot but thinke as I intimated before in generall that comfort against these euils is here intended to the godly and therefore I subscribe rather to those that vnderstand these things literally of foure Angels appointed by God as his Ministers herein for it is said To them it is giuen to hurt c. to destroy all things Arethas Ribera Fox and this is fitly set forth by holding the foure winds because in wind and breath consisteth the life of euery thing in this world things of the earth as men and beasts of the sea as fishes and fowles and the trees
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
which were most holy and the chiefe part for estimation of the crop this is rendred by other words in 1 Pet. 1.3 He hath begotten vs of his great mercy to a liuely hope and inheritance incorruptible c. v. 9. that which he readeth according to the vulgar Latine but yâ—â— know is not in the Greeke at all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore This Text and the words following to the end of this Chapter are now easie to be vnderstood by the exposition already set downe Touching the cohering of the first words with that which went before here is an instance how the greatest good commeth from God vnto vs for hee of his owne will begat vs againe by the word putting life of grace into vs and not necessarily but of his owne will to extoll his grace the more Touching these words that we might be a certaine first fruits of his creatures the first exposition of Thom. Aquinas applying it to the renouation of the creatures to come may well agree vnto it yet some by the creatures vnderstanding rather Pareus the rest of the Iewes and Gentiles not yet conuerted expound the first fruits of his creatures thus By begetting vs he hath taken vs as his owne peculiar people from amongst others yet left in their vnbeleefe euen as the first fruits were that little quantitie of corne which being taken from out of the whole crop were thenceforth accounted more holy than the rest For so the Greekes expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faber Some expound it the first fruits of the spirituall creature that is the first to whom the word of God hath come for our regeneration when as a world of people are yet behind and this did serue notably to stirre vp to newnesse of life and this I assent to as most genuine Touching the coherence of the next words Vers 19. Pareus Faber Piscator wherefore let euery man be swift to heare c. it is plaine and therefore agreed vpon by almost all seeing that by the word God doth beget vs let euery man be ready to heare this good word If by the word whereby we are begotten the Sonne of God were meant as Oecumen expoundeth it this inference would not come in so fitly if with Thom. Aquinas you referre these words to the temptations before spoken of the coherence will be further fetcht but yet good but I subscribe to the other rather Touching the words added Slow to speake slow to wrath here is both silence inioyned in hearing the word of God that being sowne in the heart in silence and meeknesse it may take rooting in vs and also refraining from the office of teaching others till that we be throughly taught our selues and are plainly by the Spirit of God stirred vp to this office And because nothing doth make a man so vnfit to speake in Gods cause as anger and the distemper of the minde by heat hee that teacheth must refraine from anger and vse patience for the anger of man doth not worke the righteousnesse of God that is the righteousnesse of this new and spirituall life Faber Thus some And this is in effect the same with that of Thom. Aquinas but more full Oecumen Some expound swiftnesse to heare of hearing to doe Pareus Oecumen but this is brought in afterwards vers 22. And some apply slownesse to speake to speaking of any thing which a man heareth taught before that he doth well vnderstand it for thus he may soone fall into errour and draw in others with him also and slownesse to wrath to a mans being angry with such as doe not in euery point consent with him or being angry at such reprehensions as whereby he is iustly taxed For the anger of man doth not worke the righteousnesse of God that is saith the same Author doth not perswade or moue men so as that thereby they are wonne vnto God or else it is sinne for all vnaduised anger is such And all this indeed is most genuine also Touching the words following vers 21. c. of receiuing the word with meeknesse here is further expressed what was meant by slow to speake when a man in silence and meeknesse of spirit heareth the Word of God and not only taking heed of anger but of all filthinesse also applyeth himselfe vnto the hearing of the Word the like vnto this is 1 Pet. 2.1 2. Touching the last words v. 26 27. Some expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge of the secrets of the Law Oecumen and an exact obseruing thereof Now if any man thinketh himselfe to be such refraineth not his tongue from speaking against his Neighbour his Religion is vaine for the Law not onely tieth the tongue from speaking against a mans Neigbbour but commandeth mercy to be shewed euen to an enemy in his necessity if thine enemies beast be fallen vnder his burthen thou shalt helpe to lift him vp againe Deceiuing his owne heart that is his conscience whilst he thinketh himselfe religious is not But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed commeth indeed from worship and comprehendeth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pareus as Pareus hath noted and therefore the worship of Angels is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will-worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.18 23. But the Latine translation which Th. followeth is religio and the word is vsually in English rendred Religion whereupon the annotation before going is not impertinent Now the vnruly tongue is one principall thing to discouer an heart void of true Religion because out of the abundance of the heart the mouth speaketh and men are apt to thinke it the lightest offence to lash out with the tongue and therefore the Apostle maketh this in speciall a note of vaine religion hauing all reference to what was said before vers 19. But deceiuing his owne heart that is as Thomas Aquinas hath already taught by thinking that this shall be passed ouer without being counted any such great fault Touching the duty of mercy here opposed vnto the licentiousnesse of the tongue whereunto is ioyned to keepe a mans selfe vnspotted of the world I assent vnto Oecumenius that true Religion is not only not in tongue to be grieuous vnto others but to be helpfull indeed to them in distresse and because when the distressed are commended to our charity in the Word of God they are set forth vnder the name of widowes and fatherlesse these are mentioned here all charity in generall being meant By the world some vnderstand the flesh Faber Stap. Pareus to keepe a mans selfe vnspotted of which is not to bring forth the fruits of the flesh a Catalogue of which fruits is Gal. 5.17 for of those that bring forth such fruits the world doth consist but I rather preferre that of Thomas Aquinas touching the loue of the world wherewith he that is spotted knoweth none other
be against a multiplicity of Doctors which is rather commended Numb 11.29 Mat. 9.38 is answered already that hee impugneth not a multiplicity of able Teachers but of intruders into this Office without sufficiency That indeed which some Sophisters turne it to that there ought not to be many censurers in Ecclesiasticall matters but one viz. the Pope of Rome is absurd It may agree well vnto Teachers both by the method here vsed this being one of the greatest abuses of the tongue to vsurpe a teaching Office to the reprehending whereof hee returneth now againe and in regard of other places from which we may gather that this vsurpation was then vsuall and taxed likewise by other instruments of God as Act. 15.1 1 Tim. 1.7 But if it should be taken for iudging as Luk. 6.37 the name of Masters would not so well agree and it should rather haue beene said Be none of you Masters it being a thing vtterly vnlawfull in this sense Note Note that it is a most dangerous thing to aspire to the Office of a Teacher when a man is not sufficiently grounded in knowledge and learning Rom. 10.15 For this is not the office of euery one but of such as are called and singularly inabled vnto it If any rashly intrude themselues their condemnation shall bee the greater because hereby ambition is added to their other sinnes as in Saul and Vzziah sacrificing being thus puft vp 1 Tim. 3.6 they fall into the condemnation of the Deuill Note againe Note that if God should marke straightly the doings of the best all must needs be found sinners and that in many things and so liable to his iudgements wherefore wee had need to be circumspect and wary against sinne being assured that when we haue done the best that we can we shall still haue sinnes enow to answer for and therefore in our greatest circumspection and best doing we ought to acknowledge our imperfections and because sinnes haue beene in the very best it will not be safe for vs shrouding our selues vnder any example to aduenture vpon any sinne CHAP. 3. VER 2. If any offendeth not in word the same is a perfect man able to bridle also the whole body c. This is not spoken to teach Pareus that any are so perfect that they are without out sinne but rather on the contrary side to conuince all of sinne for hauing affirmed immediatly before that all of vs sinne in many things what better proofe can there be hereof than to instance in the sinfulnesse of the tongue so little a member for if a man hauing a whole body to gouerne well cannot so much as gouerne this little member but that hereby he sinneth so much how can he be counted perfect and without all sinne He is farre also from instifying hereby such as steale murther or commit adultery if they can well gouerne their tongues for his onely drift is to shew by the sinnes of the tongue that all sinne in many things If any sinne not in word he is a perfect man is no more therefore but as if hee should haue said hereby it appeareth that none are so perfect but that they sinne in many things because if but this one way of sinning viz. in speech be considered there is not one but is guilty for to proue a generall vnrulinesse of the tongue tendeth his whole discourse here So the tongue is a little member and boasteth great things Verse 5. As the bridle in the horses mouth and a little rudder in the hand of the gouernour of a ship so the tongue but little in comparison of the body boasteth great things in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth magnifically lift vp it selfe saith Beza is a word that is no where else vsed in the holy Scriptures and it may haue reference both to good and euill according to the examples of good going before and of euill following after these words The tongue is a world of wickednesse that is Verse 6. because it hath in it all manner of vices as the world hath all kinds of things Setteth on fire the whole course of nature that is the whole course of this life that is infected with it and is set on fire of hell that is of the deuill who as he is a lyer and slanderer so he corrupteth the tongues of men vnto the like The whole nature of beasts and birds c. that is Verse 7. some of euery kinde are tamed by man yea Lions and Beares and Panthers Non vniuersaliter de singulis generum sed restrictè de generibus singulorum intelligendum c. haue beene brought to dance to follow men vpon a line and to make letters as Pliny writeth Fishes are brought to take meat at their Masters hands and Serpents haue beene tamed so that their keepers could handle them make them without hurt to twine themselues about their neckes That he might deterre them from the desire of prelation to teach in the Church of God Th. Aquinas Gorran he sheweth the incuitable offences of speaking so that hee is a rare man that offendeth not Eccl. 19. There is no man that offendeth not with his tongue of such offending at large it is not spokē here but of offending in teaching of which a man may beware or of offending in a more hainous manner by lying railing and slandering according to the glosse Now that there are some perfect-men though but few that offend not thus he sheweth by two similitudes of a bridle guiding an horse and of a rudder guiding a ship His reason is this he that can turne about and guide his whole body to a good worke is perfect but he that can gouerne his tongue well can doe thus Ergo the minor is proued because he can put a bridle vpon it The tongue being little Verse 5. exalteth great things that is either the soules of men to great rewards or to great punishments Behold how much wood a little fire kindleth Hauing hitherto spoken of the vertues of the tongue now he speaketh of the vices It is called a fire because it enflameth others a world of wickednesse because hereby we sinne against God blaspheming against our Neighbour by railing c. and against our selues by vaine boasting All are said to be tamed by man Vers 7. Pliny Marcellinus because some of all kindes Pliny telleth of an huge Aspe in India that came daily out of his hole to receiue meat at a mans table Marcellinus telleth of a Tygre that was made tame and sent from India to Anastasius Or according to the Glosse this may be vnderstood metaphorically by beasts men that are theeues and murtherers by Birds instable persons and by Serpents such as are cunning to hurt for these may be conuerted sooner than the tongue tamed Hauing shewed that he which is able to order his tongue aright Faber Stapul in teaching nothing but the truth is a perfect
hidden as to mention that to set forth hereby the excellency of this worke of conuersion Note Note that a man in errour or in sinne is out of the way of life and in the way of death yea he that is deceiued onely with errour in fundamentals is in a damnable estate though his life be otherwise vnblamable and full of good workes Let the seduced Papist then consider this and tremble to goe on in his errours Note againe Note that although there be sinne euen in those that are conuerted yet no sinne appeareth all is couered and cast behinde Gods backe he looketh now only vpon the studie care which they haue to doe his will this comming betweene his sight and their old sinnes whereas the impenitent and vnconuerted is full of sinne blemishing and deforming him in the sight of God so that he is all vgly and vile in his eyes as any lothsome leaper is in ours which should make a wicked man out of loue with himselfe and to turne from this estate seeing howsoeuer he thinketh that he hath but such or such a sin to answer for the truth is that he hath a multitude of sins Faber pelagus peccatorum yea a sea of sinnes as one speaketh Note lastly Note because Prou. 10.12 from whence this is taken it is said Loue couereth a multitude of sinnes that in loue we ought to endeuour all that possibly we can one to conuert another from sinne The excellency of the worke here mentioned should pricke vs forward to this most Christian dutie and the loue of our brother should constraine vs vnto it 1 Cor. 13. seeing if we be without loue we are without all substance THE FIRST CATHOLIKE EPISTLE OF THE APOSTLE PETER THis Epistle is held by some to haue beene written before that of Iames as by Pareus Baron Annal. tom 1. and Baronius saith that it was written at Rome An. Dom. 45. when Marke was there with him whose salutations he sendeth And his second Epistle an 68. when Peter was now neere vnto his end as is intimated 2 Pet. 1.14 If this were written so soone it was before all the Epistles of Paul the first written of which was the first to the Thessalonians which came forth an 52. Others thinke that these Epistles were put out according to their order as Lyra Iames writing first Lyra. and then Peter Augustine speaketh of all these smaller Epistles as written after Pauls Epistles wherein Faith iustifying without Workes had beene so much set forth vpon which some gathered that good workes were not necessary to saluation August tem 4. de fid opere c. 14. and therefore both Iames Peter Iohn and Iude doe mightily vrge Workes affirming Faith without Workes to be vnprofitable Thus I haue related what I finde touching the time of this Epistle and the rest but as I said before vpon that of Iames. This dispute is not much materiall but either because Iames his Epistle was first written or because to the Iewes who were Gods first people it is placed first And this of Peter after because to such as being Gentiles became first Iewes and then were conuerted to the faith of Christ Hugo Card. as Hugo Cardinalis coniectureth and after Peters the Epistles of Iohn because they were written to the Gentiles conuerted to Christianity Touching this it was neuer doubted of to be Canonicall yea it hath beene alwaies accounted a most excellent Epistle and worthy to be written in letters of gold for Boniface the Bishop of Rome Baron â—om 9. annal that was a Martyr as Baronius faith desired by his Letters of Eadburga an Abbesse and kinswoman to the King of Kent to send him the Epistles of Peter written in letters of gold The maine scope of this Epistle is to comfort and to confirme in sufferings for the Gospels sake And therefore after the scattered Christians named to whom he writeth verse 1. hee comforteth them first by setting forth their estate Elect according to the fore-knowledge of God c. vers 2 3 4 5.2 the benefit of afflictions the praise of God and the saluation of their soules vers 6 7 8 9. And confirmeth them touching this saluation to be attained in a Christian profession from the ancient prophesies set forth in the holy Scriptures wherein thus much is declared vers 10 11 12. Making vse of this consolation to stirre vp to holinesse and righteousnesse vers 13 14 15 16 17. Which that it might be the more effectuall there is a commemoration made by what a price wee are redeemed to this excellent estate vers 18 19 20 21 22. And what is the instrument of our being begotten again hereunto viz. the word of God which is not as flesh which fadeth like grasse but endureth for euer vers 23 24 25. And hauing spoken of this being borne againe hee vrgeth them as now borne babes to desire the milke of the Word c. Chap. 2. Wherein as in the rest how things cohere together we shall see when we come to handle them in order CHAP. I. 1 PETER Chapter 1. Verse 1. To the strangers scattered thorow Pontus Galatia Cappadocia Asia and Bythinia Vers 2 Elect according to the fore knowledge of God the Father in the sanctification of the spirit vnto obedience and sprinkling of the bloud of Iesus Christ c. THe Countries here mentioned are all towards the East and are large Luther in 1 Pet. 1. being now vnder the Dominion of the Turke Pontus is a great Countrey neere to the Sea Cappadocia is next vnto it for their borders ioyne together Galatia is seated behinde these Asia and Bythinia before Strangers he calleth the Christians there because although they were Gentiles inhabiting in those parts yet they were strangers from the Common-wealth of Israel by their originall and in this respect are said to be strangers though being conuerted they ioyned with the Iewes that were Christians and became one people According to the fore-knowledge of God the Father This is the cause of our election Gods preordaining of vs and not any free will in vs. In the sanctification of the spirit that is that we might be holy and spirituall which holinesse flowing from election is the onely true holinesse opposed here to the many kinds of externall sanctification which the Iewes had vnto the obedience and sprinkling c. that is then haue we part in this sanctification and are truly Saints when we obey the word of Christ in beleeuing in his name being thus sprinkled with his bloud for this which is here spoken in other words is no more but what S. Paul saith We are saued by faith for this maketh vs obedient and subiect vnto Christ So that to obey the word of God to be subiect to Christ to be sprinkled with his bloud and to beleeue is all one The phrase of sprinkling is borrowed from Psal 51. being an allusion to the sprinkling of the Tabernacle
office more peculiarly belongeth that are externally by their orders segregated from the rest whose calling is to tend vpon these sacrifices not only in priuate as others but in publike and to serue about holy things the Word and Sacraments If any therefore shall presume vnder the pretence of being a Priests as well as others to minister these things 1 Chron. 26. 1 Sam. 13.14 with Vzziah he is to be resisted as going beyond his bounds and hee may well looke for a iudgement to be sent from God vpon him as vpon Vzziah by leprosie and vpon Saul to the losse of his Kingdome This place is worth the noting Note both for the credit of those that are now in the office of Priests vnto God whom the prophane sort thinke to vilifie by this name for it is the greatest dignity of the Christian profession herein the houour of it standeth that true Christians are Priests and Kings these being coupled together as dignities of the highest ranke and much alike and for the name giuen vnto the faithfull Kings and Priests the remembrance hereof should worke a kingly and priestly minde in euery one of vs to rule ouer our affections and to offer vp a pure conscience and conuersation daily vnto God as * Leo Serm. 3. anniuers dâ—e sue as sumpâ—r Nâ—â—il tâ—m râ—giant quamsubditum dâ—o a ninuâ— corporâ— suâ— esse rectorem 〈◊〉 nihil saceâ—dotah quam vouâ—â—e domino conseiâ—ntiam puram immacâ—latâ—s pietatis â—ostias dealtari cordis offerre Leo excellently teacheth Nothing is so kingly as when a minde subiect vnto God ruleth the body nothing is so priestly as to vow vnto God a pure conscience and to offer the immaculate sacrifices of piety vpon the altar of the heart Againe Note let all keepe within the bounds of their Priest hood not presuming to doe the publike office of a Priest without a particular calling because they are said to be Priests no more than they will take vpon them as Kings because they are said to be Kings CHAP. 2. VER 13. Be ye subiect to euery humane ordinance for the Lord whether to the King as chiefe Vers 14. or to Rulers as being sent forth by him c. This other part of the Chapter being an exhortation to an holy and inoffensiue life Mâ—yâ—r beginning vers 11. hath nothing almost of any difficulty But that here beginning with particular duties he commandeth subiection to euery humane creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza reiecteth this reading as absurd and followeth the other euery humane ordinance But I see no reason why this reading being most proper should bee reiected seeing it may also haue a good exposition thus Be subiect to euery man that is in the place of authority as vers 17. Honour all men where such a supply must needs be vnderstood for to expound honouring thereof doing the offices of loue is to confound things distinguished for he saith Honour all men meaning Superiours Oecumen Beza Faber Staâ— loue brotherly loue meaning equals Honour the King as Superiour to all others Yet I confesse that both Oecumenius and Faber and Beza and all generally by all men vnderstand all indefinitely to the poorest and meanest amongst whom an honour is due for that Image of God which he beareth for so saith Faber Honour in a poore man Christ humble by doing good vnto Christs poore in a rich man honour God who is rich in beneficence towards all in a Lord and Ruler honour God the Lord of all in the mighty honour God likewise that is Almighty and so in all others hauing reference still to God only and not vnto carnall things for so thou shouldest become a respecter of persons Let the Reader consider and follow whether exposition he pleaseth but the authority of so graue and many Expositors cannot sway me to thinke that by all men are meant any other than Rulers and Gouernours seeing there is no place to second it being taken otherwise and there is one place whereby it seemeth that honour is not due to all no more than feare and tribute is Rom. 13.7 Render to all men their dues tribute to whom tribute feare to whom feare honour to whom honour is due Now the Apostle setteth downe this duty of subiection to Magistrates first and chiefly as some haue noted Didymus Oecumen Chrysost in Titum August Epist 5. left Christians hearing of the liberty of their condition should refuse to obey and to preuent enuy in the Heathen who were apt to haue a sinister conceit of Christians in this regard euer since one Iudas of Galelee arose and drew away many Act. 5. Joseph antiqu ib. 18. c. 1 2. holding that Gouernours were not to be obeyed nor tribute to be paid and for as much as most of the Apostles were Galileans they were the rather apt to cherish this opinion against them and their followers Rom. 13. Iude Epist and therefore Saint Paul is earnest in commending duty and obedience also and Iude impugneth such as despise gouernment most sharpely censuring them Wherefore the Anabaptists are hence to bee condemned who deny Magistracy in a Christian state and that obedience is due to any such because Christians are a free kinde of people and not subiect vnto men for here and Rom. 13. subiection is expresly commanded neither was there euer any state well gouerned without Magistrates reade Iudg. 19.20 c. Touching this subiection how farre it extendeth and how the Lawes of Gouernours binde I haue already treated Rom. 13. As free and not hauing liberty as a cloake of euill Vers 16. This may seeme to be contradictory to that which went before touching subiection Chrysostome but Chrysostome resolueth it thus as I finde in Oecumenius Oecumen Obey Gouernours as free that is as beleeuing him that hath made you free and commanded you to be subiect vnto them Or else as Oecumenius himselfe hath it Be subiect as free that is not hauing a minde ill affected towards Gouernours for the enuious or malicious minde is a slauish minde seeing euill lusts and affections ruling in a man make him a slaue and not to be subiect to Superiours for to obey them freely and willingly the minde not going against it is to obey them as free but to obey them by compulsion is to obey as slaues though they that doe so may pretend a liberty by their Christian profession Luther Luther expoundeth it as not abusing your Christian liberty to licentiousnesse to liue now as ye list in rebelling against Princes and contemning their Lawes but freely and willingly obey them as if there were nothing to compell you thereunto for the true Christian doth so willingly performe the things of the Law as that it is said 1 Tim. 1.9 The Law is not giuen vnto him but to the wicked And this is to the same effect with that of Oecumenius and most genuine But committed it to him that iudgeth
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
each one chose vnto it selfe And this word is often vsed without contumely not only amongst prophane Writers but euen in the holy Scriptures as where Paul saith that hee worshipped God according to the most exact sect of their religion the word translated Sect Act. 26. is heresie Againe he saith according to that way which they call heresie I worship God Act. 24. and by others we know Act. 28. that this sect or heresie is euery where spoken against But sometime it is vnderstood of a kinde of doctrine contrary to the truth which men haue chosen to follow and will not be here-from reclaimed as here and Titus 3. Gal. 5. 1 Cor. 11. c. if such doctrine be simply held it is error but if obstinately cleaued vnto it is damnable heresie Touching that saying Denying the Lord that bought them none are properly said to be bought by the Lord but the Elect yet in a large sense all to whom the Gospell commeth are said to be bought by him yea all men because the price by him payed is sufficient to ransome all neither is it by any defect therein that any perish but through their owne wickednesse and vnbeleefe If the question be who these false teachers are amongst Christians that deny the Lord Lorinus telleth you that they be the Lutheran and Caluinist Heretiques as well as the Arrians Manniches Eutycheans and Nestorians of old for in speaking things vnworthy of Christ they doe saith he in effect deny him when they teach that he despaired and suffered the paines of the damned and that his redemption is ineffectuall to Infants because originall sinne is not taken away in them and lastly by deuising such doctrine sacraments and meanes of saluation as are contrary to that which was by him propounded But the Iesuice doth greatly wrong both Luther and Caluin herein for they haue no such doctrines but they are his owne imaginations Only because as he that is charged with theft hauing nothing to say to cleare himselfe is wont to call him a theefe that impeacheth him so the Papists being by vs iustly charged by their doctrines to deny the Lord they reply and say That we doe so Whereas indeed their doctrine is a denying of such a Christ as is set forth in the holy Scriptures For he is our onely Mediator and Aduocate and by the merit of his death alone we are saued and that which he hath suffered doth fully satisfie for all our sinnes but they teach more Mediators the merit of our owne workes and that by our owne sufferings here and in Purgatory we must satisfie in part for our sinnes The Scriptures set forth such a Christ as is Lord ouer all but they doe in effect subiect him to the Pope ascribing to him power to make more Lawes than Christ hath made and to dispense with his ordinances as in the Lords Supper when Christ hath appointed to take the cup as well as the Bread the Cup shall be permitted only to such as the Pope thinketh fit Yee your selues therefore O ye popish Doctors are here taxed to deny the Lord Iesus and to be the Authors of damnable heresies Touching the Angels that sinned the question is what was their sinne whether they sinned irrecouerably and why Vers ◠seeing there is redemption for man they are thrust into hell without redemption and where this place of darknesse is in which they are said to be chained It is commonly agreed though their sinne be no where expressed that it was most probably pride Tertul. lib. de patient Basil Homde inuidia Cyprian de inuid c. and aspiring to bee like vnto God in power and authority ouer all the creatures and being free from the empire of a Superiour as most Expositors agree and vnto this some light is giuen in diuers places of holy Scripture as Esay 14.11 Ezech. 28.12 Iob 41.25 Luk. 10.18 1 Tim. 3.6 Now the sinne of the Angels is thought not to bee so plainly declared because God hath not prouided for their restitution but onely for the restitution of man Athanasius telleth of some Athan. euaest 6. ad Antioch that held the sinne of the Angels to be their refusing to worship Adam being by God commanded so to doe but this is a fiction and ascribed to Mahumet by Carthusianus and to certaine doting Iewes by Galatinus What sort of Angels fell and whether the rest were lead by one diuers coniecture diuersly It is most probable that some euen of the highest ranks fell because they are set forth by such names Ephes 6.12 and Lucifer is spoken of as a ring-leader vnto them Esa 14.11 Reuel 1.2 As for the possibility of recouering some are of opinion that sinning all in one instant betwixt the time of their sinne and this punishment Scotus Gabriel Salmeron Nissen Nemesius Damascen Quod bominibus mors hoc angelis lapsus fuit post quem non est paenitentiae locus vt neque homini post mortem Greg. 2. Mor. c. 3. Deus apostatam spiritum ad paenitentiam nequaquà reuocat Fulgent de fide cap. 3. August Enchir. cap. 28. Greg. Mor. 4. c. 10. Isidor de summo hono c. 12. Prosp lib. de dimid temp cap. 2. there was a space of time wherein they might haue repented if they would as a man that is in a dangerous way hath power to returne But most are of the contrary opinion as Nissenus Damascen and Nemesius whose saying it is The fall of the Angels was the same with death to men after which there is no place for repentance as after death there is none for men And Gregory saith God calleth not an apostat spirit to repentance and with them consent Isidorus Fulgentius Prosper c. yeelding also some reason for it as the good Angels cannot fall because God vpholdeth them by his grace so the euill could not recouer because grace is denied vnto them But why is grace denied vnto the Angels falling more than vnto man Saint Augustine answereth because the Angels sinned without any suggestion mouing them thereunto but man by the suggestion of the Serpent Gregory that the Angels were stronger and wiser and perfecter than man and therefore for them to fall it was more odious Proster and Isidorus that man falling all mankinde was liable to perdition but though the Angels that fell bee without redemption destroyed yet many stood still and for a supply of them that fell the Elect amongst men are taken into their roome Touching the place into which the Angels falling were thrust the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thrusting them into hell he deliuered them to chaines of darknesse The vulgar Latine translation hath it rudentibus inferni detractos in tartarum tradidit cruciandos he deliuered them to be tormented being drawne downe into hell by the cable ropes of hell And Th. Aquin. Tho. Aquinas following this saith That by the cables of hell are set forth their attempts in pride against God
vers 24 25. IVDE Verse 4. For certaine men are crept in which of old were proscribed vnto this iudgement c. THe only difference amongst Expositors here is Mâ—yâ—r to what time these words proscribed oâ— old haue reference Oâ—cumen in Iâ—d Some referre them to the Apostles and to our Sauiour Christ as if it were meant that they were spoken of by them long before both by Peter and Paul when they say that such seducers shal come in the last daies Ad. Sasboul and by Christ when he saith Many shall come in my name and deceiue many Some referre these words to the Prophets as if they had spoken of them and of their condemnation long agoe for in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed Rom. 15. Whatsoeuer was written afore hand was written for our learning in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this doth certainly pertaine to the old Testament So likewise Gal. 3.1 the same word is againe vsed Before whose eyes Christ Iesus hath beene plainly prescribed that is written of before in the Prophets according to Ierome 〈◊〉 Heb. 1. Likewise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimateth a thing not a little before done but long agoe as where it is said Many waies and in diuers manners God spake of old by the Prophets Lastly Tho. Aâ—â—inâ—s Gâ—oâ— â—â—duâ— Faber Stap. â—â—â—cator Perkâ—â—s the examples subioyned of the Israelites Sodomites and Angels falling c. are all out of the old Testament by which these Heretikes seeme to be prefigured Lastly some referre these words to Gods preordaining of them from eternity vnto condemation as if the names of all reprobate persons were written in a booke And vnto this last doe ours generally subscribe Gagneus One vnderstandeth the words both waies they were both spoken of before and from eternity appointed to this reprobate sense in which they doe such filthy and abominable things And this being appointed of old by God to this iudgement Bezâ— as one obserueth is well interposed here to stay the mindes of Christian people if they should bee discouraged when they should see some of their owne profession to turne such monsters for nothing came to passe herein but what in the diuine prouidence was long agoe appointed the very names of all the seducers being as it were from eternity set downe in a booke and therefore true Christians might bee glad that they were thus laid open that they might the better beware of them For mine owne part I doe not see any such necessity of expounding it of the prescience and eternall decree of reprobation though I doe not doubt but that such a decree there is as may be gathered from other places Rom. 9. 1 Pet. 2.8 1 Thess 5 9. For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may haue a good construction though we goe no further than to the Prophets and Apostles yea hee doth almost plainly explicate himselfe to meane thus v. 14. and 17. And to the same effect it is spoken by Peter 2 Pet. 3.2 Remember the words spoken before by the Prophets and Apostles c. and by Iohn As ye haue heard Antichrist commeth 1 Ioh. 2. â—8 When by the Prophet Esay it was written that hearing they should heare and not vnderstand c. they were prescribed to this iudgement of being hardened in their infidelity and sinnes that they might perish euerlastingly Mat. 13. â—2 Act. â—â— 25 Grâ—â—â—â—◠〈◊〉 Dydâ—â—rs â—â—â—ss Tâ—â—â—oâ—â—i bâ—â—â—us 〈…〉 quanâ—â—◠〈…〉 viâ—â—ret assâ—â—â—◠〈…〉 Occuâ—â—â—â— â—uâ—â—er Faber Sâ—â—â—â—d 〈…〉 as both our Sauiour Christ speaketh in effect and S. Paul also They turne the grace of God into wantonnesse that is as all consent by taking liberty to follow fleshly lusts and pleasures because of the grace of God in Iesus Christ pardoning all our sinnes and iustifying vs by Faith in his Name defending themselues in their silthinesse hereby according to their name Borborites and denying the only Lord God and the Lord Iesus Some expound these words generally of denying the Lord the teacher of chastity and holinesse in their liues which precepts whilst the Nicolaitans and other impure heretikes of those times followed not but had their night meetings vnder a pretence of Religion to goe promiscuously together to the committing of filthinesse they did in effect deny him Others hold that their heresie more particularly is here pointed at denying Christ to haue beene truly borne to haue truly suffered and risen againe and affirming that hee was not Christ but patronimically hauing a name deriued from the supreme Christ but not hauing the essence Epâ—â—hâ—nâ—us as they of the Schoole of Simon held And this seemeth most probable the other too generall Touching the Lord here twice named all that I haue seene expounding this place by the like in Peter 1 Pet. 2.1 vnderstand onely Christ Iesus as here meant and therefore render the words thus Denying the onely Lord who is God and the Lord Iesus Christ the vulgar Latine leaueth out God and readeth Lord in the first place Tho. Aquin. solum Dominatorem the onely Dominator which Christ is expounded to bee by reason of that generall Lordship which hee hath ouer all things and Lord in the second place in respect of vs that are Christians whom he hath in mercy redeemed to be his owne But I can see no reason why we should restraine this of Iude by that of Peter seeing although he taketh many things here out of Peter yet by his Apostolicall liberty he is free to enlarge that according to truth wherein he hath spoken lesse And seeing those filthy Heretikes did not onely erre in the true Doctrine touching God the Sonne our Redeemer as hath beene shewed but also touching God the Creator by bringing in others that made the celestiall Orbes and this inferiour world according to Epiphanius Epiphanius it will be more genuine and agreeable both to the words of the Text and to the History of those heresies by the onely Lord God to vnderstand the Father the Sonne yet not being excluded as neither is the holy Ghost when hee is said to be the onely Lord but all others to whom this honour hath beene ascribed to haue beene partners with him in that great worke of Creation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued from binding and signifieth one that ruleth ouer things as if hee had them tied with bands and so if the word Lord first named be applied to all things the second to the faithfull they will most fitly agree Touching the examples here subioyned Vers 5 6. Perkins I would put you in minde knowing this once c. that is knowing it and not changing so that being once knowne it is alwaies knowne the vulgar Latine hath it I would admonish you once knowing all things much differing froÌ„ the originall It seemeth to me that the word once hath reference to the second time afterwards named and that
the meaning is I would put you in minde of the great deliuerance that was once wrought by the Lord for his people which yee know So that knowing this once is as much as knowing this to haue beene once done But the second time he destroyed those that beleeued not that is as all agree afterwards he destroyed euen those for whom he had done such wonderfull things partly by serpents partly by plagues and partly by the sword and the earths opening of the mouth Touching the Angels sinning Vers 6. and being punished therefore see 2 Pet. 2.4 only I will adde thus much more in way of expounding these words The Angels that kept not their beginning this in the vulgar Latine is their principalitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word vsed signifieth both Graec. Scholia Oecumen c. the Greeke Scholia fauoureth that of principalitie saying that they kept not the dignitie of their nature Others that after their beginning Erasmus Bezs they continued not such as they were created for they were good but became euill the Reader may follow either of these readings for their beginning was both holy and full of power and glorie This they kept not when they sinned but left their habitation Faber Stapi◠Some expound this of the punishment of their sinne when they were cast out of Heauen downe to Hell But seeing the punishment followeth in the next words and hereby their sinne is set forth I rather subscribe to those that expound it of the holy and heauenly course of life in which they were set by their creation which was as it were Oecumen a proper dwelling for them or according to the sound of the words that in ambition they went out of the places assigned vnto them aspiring to the Throne of the most High Th. Aquinas and so this passage is an allusion to that of the Prophet Esay 14.13 For the chaines of darknesse in which they are said to be kept enough hath beene spoken already in the place before referred vnto 2 Pet. 2.4 Note that heretickes are vnder a spirituall iudgement Note which is a certaine fore-runner of the Eternall at the last day they please themselues indeed in their damnable errours and sensuall liuing but blinde soules they see not how little cause there is of taking pleasure yea what great cause of horrour and feare vnto them as being now in the verie suburbs of hell Note againe that it is not without a secret prouidence Note that heretikes and sensuall liuers spring vp in Christian Congregations to the great scandall of the Church for such as haue beene guided by the Spirit of God haue written long agoe of them Though some fall thus fouly yet the estate of all is not fickle and vncertaine for these haue beene long agoe appointed vnto this it is not the case of any of the elect true-hearted Christians to fall thus Note lastly Note that there is one externall blacke brand of Arch-heretickes seruing to discouer them to such as are not able to iudge otherwise of them by their doctrine and that is vnder a pretence of religion and zeale to bee wanton and filthie in their liues And such are most of the holy Orders in the Church of Rome and Popes themselues as their Histories doe abundantly declare Haply some of the common sort may be stricter in their liues but their Ring-leaders are notoriously licentious VER 8. Likewise also these dreamers doe defile the flesh they set light by authoritie and blaspheme glories Vers 9. Yet Michael the Arch-Angell when striuing with the Deuill he disputed about the bodie of Moses durst not bring the iudgement of blasphemie c. In calling them Dreamers Oecumen in Iud. hee doth wonderfully hide the obscoenitie of the thing by the honestie of the speech their filthinesse was so great as that it was too much for any waking to doe so The filthinesse of the Barborites so called from their sordid basenesse is laid open by Epiphanius in his booke written purposely thereof called Pannarium Neither did they onely such filthy things according to the flesh but waxed mad moreouer against the Diuine Nature abrogating the Domination and vniuersall Empire thereof as Ireneus writeth Or else by the Domination or authoritie which they are said to set light by or to vilifie the ceremonies of Christs mysterie are meant in the roome of which they brought in their owne villanies The glories which they are said to blaspheme are the old and new Testaments for vnto them both Paul attributeth glorie 2 Cor. 3. 2 Col. 3. 3 Ioh. Or else Ecclesiasticall Dignities against which they inueighed as Saint Iohn saith of Diotrephes that he vsed railing speeches against them The Arch-Angell Michael conflict with the Deuill about the bodie of Moses was this The sepulture of the bodie of Moses is said to haue beene committed to Michael herein the Deuill hindred him alleaging that Moses was guiltie of murther for that he killed an Aegyptian and therefore ought not to haue any such honourable buriall but his bodie belonged vnto him Vpon this his striuing with him the Arch-Angell refrained himselfe from opprobrious speeches and so from the greater being in contention with the Deuil he argueth to the greater conuiction of them in their railing Moreouer there is another end also in alleaging this example that hereby wee might gather how the Deuill lieth vpon the catch after our departure out of this life to hinder vs from Heauen if hee can obiect any wickednesse against vs and how the good Angels of God stand to defend vs if wee bee guiltlesse Vers 10. Such things as they know not they raile against c. that is the mysticall points of religion but in those things wherein they haue knowledge that is in vile lusts they doe like bruit beasts defile themselues Then hee compareth them to Cain Vers 11. because by their errours they killed mens soules and by eating the seed of generation they destroyed bodies that might haue beene And to Balaam because they did these things for gaine And lastly to Core because though vnworthy they did with him arrogate to themselues the authoritie of teaching They set light by authoritie that is Tho. Aquin. either of Princes or Prelates whom they commonly disobey through a desire to aduance themselues And they blaspheme the Maiestie of God yet the Glosse by glories vnderstandeth either God or the Angels or Saints who are blasphemed by erroneous doctrine Out of what Scriptures the storie of Michael is taken it is vncertaine yet it is credible when God by the ministerie of his Angell hid the bodie of Moses Deut. 34.6 lest the people of Israel finding it should abuse it to idolatrie the Deuill stroue with him to bring it to light In other passages here Thomas Aquinas differeth not from Oecumenius Mayer neither is there much difference more amongst other Expositors Briefly therefore these expositions
being thus premised to cleere all doubts occurring here there is a manifest defect in the vulgar Latine in that the word dreamers is left out Ad. Sasbout which Sasbout confesseth ought to be supplied and it is a verie significant word to expresse both the time when these wicked heretickes were wont to meet viz. in the night and of what nature their errours are viz. but euen like vnto dreames wherein men are deluded diuersly but awaking they see there was no such thing as they imagined For so erroneous teneâ—s are but the conceits of foolish men in the night of their ignorance whilst they are asleepe in sinne but if euer they come to be awakened they vanish as nothing Touching the Domination which they are said to set light by most expound it and the glories which they are said also to blaspheme of the Magistracie because if they had opposed themselues against God and his holy Angels Christian people would not haue endured them and according to this I haue expounded the same words 2 Pet. 2.10 But one there is that receiueth neither this nor any other exposition before going expounding it of any other besides God not this because Simon the Captaine of these filthy persons adored the Emperour Nero Ad. Sasbout therefore it cannot be meant that they set light by the Magistracie and to apply it to the ceremonies in the Lords Supper is plainely forced and lastly that Prelates in the Church are called glories we doe no where finde Hee therefore expoundeth Domination or authoritie of God against whom indeed they did not plainly oppose themselues but extenuated his worth by teaching that there were others that framed this world and herein he followeth Oecumenius and the Greeke Scholia Oecumen Graec. Scholia By glories hee vnderstandeth Moses and the Prophets in whom the diuine glorie shone to whom the Gnostikes were well knowne to be enemies Against this I haue nothing to say but that it seemeth very probable Let the History of these heretickes bee considered and so let the Reader follow the most probable Touching Michael the Arch-angell some hold that hee is none other but Christ the Prince of Angels but this is worthily contradicted by a learned Writer of ours Perkins in Iud. 2 Pet. 2.11 because Peter glancing at the same story nameth plaine Angels and when Christ commeth to iudgement he commeth with the voice of an Arch-angell And lastly it is said of the Arch-angell here as of an inferiour that hee durst not which agreeth not vnto the Lord Christ The thing here related was taken out of some booke that then was but now is lost or else Iude had it by tradition The ground of this contention is laid downe Deut. 34. but all agree that nothing can bee certainly said touching this contention that of Oecumenius which is also in the Greeke Scholia is of good vse to comfort the godly that are ready to depart out of this world but the other of Thomas Aquinas is more generally followed It may hence be gathered that some things are true which goe but by tradition yet that traditions are necessary to be added to the written Word of God as the Romanists hence collect cannot iustly be inferred With Saint Iude we are ready to embrace traditions that consort with the Word of God as this doth but such as sauour of superstition so much impugned in the Word wee vtterly abhorre If it be demanded why Michael durst not vse opprobrious speeches against the Deuill when as holy men haue not spared the notoriously wicked but euen Iude himselfe speaketh all the opprobries that may be against seducers and Saint Peter before him and Saint Paul to Elymas 2 Pet. 2. Act. 13. Esa 57.3 and Esaias to the Iewes calling them witches children and children of the adulterer and of the whore I answer that the Deuill though he be fallen from his first glory yet he is a great Prince still and therefore not to be railed vpon againe Ephes 6.12 to raile vpon any is to take a kind of reuenge vpon them which no creature may doe Rom. 12.19 for it doth properly belong to the Lord onely when Prophets and Apostles haue done thus it was God that spake in them and by them by his Spirit and when such words are put into any Angels mouth he may doubtlesse also vtter them but of himselfe to doe it were to vsurpe vpon Gods office of reuenging which were arrogancy in any creature Touching the things which they are said not to know and therefore to blaspheme Vers 10. this argueth that by the Glories before going Magistrates are not meant nor Prelates for they knew such but the Maiesty of God of whom all such wicked wretches are ignorant And his Maiesty may well bee expressed by Glories in the plurall number because of his exceeding great glory as because of his exceeding great power he is called Elohim or with reference to the three persons in the Trinity The mystery of the Incarnation of the Sonne of God was a thing hidden from them and therefore they spake so of him as hath beene already shewed In the things which are naturally knowne to all men how the Gnostikes defiled themselues by the abuse of the seed of generation not before heard of in any age I as I finde other Expositors refraine from relating it as being too abominable to be spoken shall also passe it ouer in silence referring the reader to Epiphanius in his Pannarium to reade of it there Touching the comparisons following wherein they are compared to Cain Vers 11. Balaam and Core As Caine was full of enuy and hatred against his brother so were these against the Orthodox because their owne workes were so foule and filthy 1 Ioh. 3.12 and theirs good for herein Saint Iohn hath shewed before that this comparison standeth Some say that they are compared to Cain Ad. Sasbout because as he was a runnagate so they not regarding the Scriptures ranne after their owne dreames and some in other respects Act. 8. as hath beene shewed To Balaam they are likened for their being led by worldly gaine as is manifest that Simon Magus was 1 Pet. 2.15 and is illustrated in Peter To Core for their ambition in aspiring after the highest dignity in the Church as he and his companions did debasing Moses and Aaron for that which followeth vers 12 13. if recourse be had to 2 Pet. 2. it may easily bee vnderstood onely whereas they are compared to trees twice dead the meaning is that being first dead by nature and quickned by grace preached and outwardly embraced amongst them they being now fallen here-from were dead the second time See 2 Pet. 2.20 Note Note that to be a railer and to speake blasphemy especially against domination is by no meanes tolerable It is not for poore vnder creatures such as we are as not to vnsheath the sword against any for reuenge so not
opinion that the faithfull should liue here with Christ in all manner of pleasure a thousand yeeres But the Greekes were neuer of that opinion neither can it possibly stand seeing nothing is more plainly in this Booke set forth than the eternity of Christ which was by Cerinthus impugned holding that Christ was not before the Virgin Mary Euseb l. 3. c. 39. The same Eusebius also writeth of another Iohn a Diuine whose Monument was seene at Ephesus together with the Monument of Iohn the Apostle whom to haue beene the Author of the two last Epistles of Iohn and of the Reuelation Dionysius Alexandrinus consenteth But this title The Diuine could not so rightly be giuen to any as to Iohn the Apostle and Euangelist seeing he excelled all others in writing of the Diuinity of Christ And therefore Arias Montanus to put it out of all doubt that the Apostle Iohn and not any other was the Author of this Booke hath prefixed this title The Reuelation of the holy Apostle and Euangelist Iohn the Diuine For though this bee not in the title yet so much in effect is in the Text chap. 1. vers 2. Iohn which witnessed the Word of God and the testimony of Iesus Christ and the things which he saw For this is plainly a Periphrasis of Iohn the Apostle seeing he gaue testimony to Christ by this name Ioh. 1. The Word In the beginning was the Word c. and here speaking of his comming to iudgement he setteth him forth by the same name Reuel 19.13 1 Ioh. 1. His name is the Word of God And he beginneth this Epistle with What wee haue seene with our eyes and haue beheld c. And in concluding the Gospell he is spoken of as a witnesse and his writing as a testimony This is the Disciple witnessing these things Ioh. 21.24 and wee know that his testimony is true Againe the circumstance of the place speaketh plainly that Iohn the Apostle and not any other was the Author of this Booke for this Iohn was banished for the Gospels sake into Pathmes by Domitian the Emperour Euseb 3. c. 18. Wherefore by the consent of all the best Writers the Author of this booke was Iohn the Euangelist and Apostle so saith Iustin Martyr dial cum Tryphone Iren. lib. 4. c. 37. Clemen Alex. Pedagog lib. 2. cap. 12. Orig. Hom. 7. in Ios Athanas in Synopsi Epiphan Haeres 51. Chrys Hom. 5. in Psal 91. Tertul. lib. 4. Contra Marcion Cyprian exhort Martyrij cap. 8. Ambros Psal 50. August 39. in Iohan. Hieron Catal. Scriptorum illustrium c. Grasserus comparing this booke with Daniel saith that they are alike in their Authors for as Daniel so Iohn was a man greatly beloued of the Lord If it bee demanded when he wrote this Booke Invita Ioan. Ierome answereth that hee wrote it when Domitian moued the second persecution after Nero the fourteenth yeere of his reigne And with him agreeth Ireneus a most ancient Writer Iren. l. 3. cap. 25. saying Iohn wrote the Reuelation almost in our time towards the end of Domitians Empire For Iohn liued longer than any other Apostle euen to the third yeere of Traian which was 102. from the birth of Christ according to Ierome which was six yeeres after hee wrote this Booke which was written Anno 96. And for this cause it is placed after all other bookes of holy Scripture because it was written after them all in time Reuel 22. and is as it were the seale of them all being fenced with a charge of adding no more as the first Bookes written by Moses were Deut. 4. Secondly touching the authority of this Booke Grasserus sheweth that it was sometime refused for canonicall amongst Christians as Daniel was amongst the Iewes because of the obscurity through which it was thought little beneficiall to the Church to be read But as Daniel was after the captiuity receiued into the Canon and afterwards had Christs owne testimony Rab. Samuel prooemio in Comment Dan. Mat. 24.15 though the Rabins doe still dispute whether it ought to be reckoned amongst the immediate workes of the holy Ghost so this reuelation was very anciently receiued into the Canon witnesse the Councell of Ancyra in the appendix which was before the Councell of Nice and the third Carthag Councell Can. 47. And good reason seeing it was written by an inspired Apostle and is testified by the Author to be the Reuelation of Iesus Christ Neither is there any doubt made of the authority of it at this day no not amongst the Lutherans themselues though Luther sometime in translating the new Testament left it out for the obscurity Touching the scope of this booke the ancient Fathers haue giuen vs little or no light into it For howsoeuer some of them haue written vpon it as Iustin Martyr Ireneus Lugdunensis Ieron in vita Iohan. Eus l. 5. c. 25. and Melito Sardensis as testifieth Ierome and Eusebius yet we want their bookes but onely that Ireneus hath something touching it lib. 5. cap. 21 23 25. and Augustine lib. 20. de Ciuit. Dei cap. 7. vsque ad 18. yet so many of later times haue written hereupon as that one a popish Writer numbreth 100. Alcasar But they of that side haue rather written to bleare mens eyes from seeing the truth than to inlighen them herein They generally referre the things here foretold to the end of the world when Antichrist shall come and tyrannize but three yeeres and a halfe whereas the Author of this booke testifieth that these things must shortly come to passe Vers 1. The obscurity of the things here deliuered hath deterred men anciently from writing vpon it For so Saint Augustine confesseth saying In the Reuelation there are many obscure things that may exercise the minde of the Reader Lib. 20. De ciuit Dâ—i c. 17. Obscura multa leguntur vt mentem legentis exâ—râ—â—al pauca in co sunt ex quorum manifestatione indagentur caetera cum labore maximè quia sic eadem multis modis repetit vt alia atque alia dicere vidcatur cum aliter atque aliter haec ipsa dicere inuâ—stigatur Epist ad Paulin. and there are few things in it by the manifestation whereof other things may be found out with labour chiefly because he doth so repeat the same things many waies so as that he may seeme to speake diuers things when as indeed he is found out to speake the same things diuers waies And with him Ierome consenteth saying The Reuelation of Iohn hath as many Sacraments as words in euery word many vnderstandings lie hid For this cause euen they which haue written vpon it haue generally acknowledged that they were a long time afraid to aduenture vpon so difficult a worke but sith experience in these latter daies doth helpe much to enlighten these darknesses they haue professed that they haue with great assurance set forth their expositions reaping rather
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
whites note their familiarity with this great and glorious Lord to which they shall be receiued Quest But how are they said to be worthy Answ Bullinger To set forth their excellency aboue others for those graces which did shine in them not for any merit which they had For when any speech is vsed wherein mans merit may come in question the best are said to be vnprofitable seruants He speaketh therefore as a Captaine giuing reward vnto his souldier and saying Thou art worthy which is spoken to incourage him not to set him on to plead his merit and to require it therfore Wouldest thou then be made partaker of this grace keepe thy garments from defilement flie whatsoeuer might disparage thy Christian profession in word or deed Quest 4. Vers 5. What is meant by the cloathing with white garments againe iterated to such as ouercome and by the booke of life out of which he promiseth not to blot their names and that he addeth I will confesse his name before my Father and before his Angels Answ About this there is little difference but Pareus doth most fully resolue all these doubts Here are three things promised First to be cloathed with white raiment which is againe iterated for the incouragement of all others besides those few of Sardis before commended and that this glory might be the more highly esteemed hee sheweth Secondly that it shall be eternall I will not blot his name out of the booke of life that is he shall liue thus glorified for euer and to set it yet forth the more he addeth Lastly and I will confesse his name c. that is this glory and bright shining shall bee accompanied with the praise of the Iudge declaring euery mans vertues and graces by name which is no small accession of honor especially being done before God and the assembly of all the holy Angels So that here is but one the same reward before propounded answerable to the vertue in some of Sardis commended but further amplified for the excellency thereof Touching the booke of life The Booke of life and blotting out of it reade at large in my second part Text. 20. Rom. 9.3 The sixt Epistle THe sixt Epistle is to the Church of Philadelphia in seuen verses viz. 7 8 9 10 11 12 13 being altogether commendatory and consolatory against the pretended Iews the reward promised is to be a pillar in the Temple of God and to haue the Name of God of the City of God and of Christ Iesus written vpon him Quest 1. What is meant by this description of Christ Vers 7. Hee which is holy hee which is true he which hath the key of Dauid he which openeth c. and why is he thus propounded to this Church Answ This description is taken out of the first Chapter though not word for word yet in effect being the same which was there reuealed his pure white head set forth his holinesse and purity vers 14. He is said to be a faithfull witnesse and therefore hee which is true vers 5. and to haue the key of hell and of death which differeth not much from this of hauing the keyes of Dauid vers 18. There is no difficulty in the two first epithets but in that hee is said to haue the key of Dauid c. some vnderstand the key of knowledge which is ascribed vnto Dauid as a singular Prophet Ric. de Sancto victore Rupâ—rtus c. who had the knowledge of all points of diuine learning as appeareth in the Psalmes wherefore it is called Dauids key for the Prophets key hee being named for them all This howsoeuer it may seeme to haue some ground because our Lord speaketh elsewhere of the key of knowledge Matth. 23. yet because it is called Dauids key to whom singularly so much knowledge is no where ascribed but rather to Salomon and because the words following of opening and shutting doe not agree to knowledge it cannot be receiued as the true sense Beda Bullenger Pareus Brightman Others therefore by the key of Dauid vnderstand the power of a King such as Dauid was and to set forth the same Kingly office in Christ hee is often called by the name of Dauid the words seeme to be borrowed from Es 22.22 which place maketh it plaine for power and authority subiecting all things For thus the Lord Iesus ruleth ouer all receiuing into grace and so to glory whom he pleaseth neither can all the Deuils in hell hinder him and shutting out whom hee will and to such none can giue entrance And as he hath the keyes so he giueth them to his ministers not to haue his power but to become his instruments to declare who are admitted and who are shut out of the kingdome of heauen and to receiue by baptisme into the Church all the faithfull and to shut out by excommunication the obstinate sinners when he saith To you I giue the keyes of the kingdome of heauen c. Wouldest thou then not haue the kingdome of heauen shut against thee but opened vnto thee seeke it of Christ who onely openeth and shutteth and thou shalt not need to regard the Pope who taketh vpon him to be the keeper of this key for if hee or any minister of God shut out such as to whom Christ openeth or contrariwise he shall bee iudged as a vsurper but the godly are no whit the more shut out hereby There are other expositions of this key some vnderstanding it of Christ himselfe who as hee is sometimes said to be the doore so here the key some of Christs Crosse and some of repentance but for so much as I doe fully rest in the second exposition I omit to examine these Touching this title particularly directed to Philadelphia the contents of the Epistle an open doore being therein mentioned make the reason hereof so plaine that I shall not need to speake further of it He putteth them hereby in minde that that beginning of publishing the Gospel and opening the secrets thereof amongst them was by his power neither should any euer bee able to put it downe againe That when they should consider their owne small strength and the power of their aduersaries persecuting the Gospell they might not despaire of the proceedings thereof but confidently expect the continuance of it to the end of the world Quest 2. Whether was this Church of Philadelphia without all fault Vers 8. because here is no reproofe but altogether commendations and what Church at this day may most fitly bee compared vnto it Answ To the first Bullinger answereth well that a right and sound faith doth couer ouer and hide all infirmities in manners without which it is not to be doubted but this Church was yet not taxed because not imputed for there is no condemnation to those that are in Christ Iesus The word Philadelphia signifieth brotherly loue the situation of this towne was neere the sea in the countrey of
Elias but this needeth no refutation both for that the time of 1260. daies whereby are meant so many yeeres according to the exposition already giuen of the two and forty months being the same time doth not agree as experience sheweth the greatest part of this time being expired and Enoch or Elias not yet heard of and also because it is plainly against the reuealed will of God to send any from the dead to preach to the liuing as the Lord sheweth in the Parable of Diues and Lazarus when Diues made request that Lazarus might besent to warne his fiue brethren liuing Abraham denieth this request Luk. 15. and the ground of his deniall is If they will not beleeue Moses and the Prophets neither will they beleeue if one rise from the dead againe If it be said Enoch and Elias neuer died but are preserued aliue for this purpose the Author of the Epistle to the Hebrewes confuteth this for hauing reckoned vp many faithfull persons amongst whom Enoch was one Heb. 11.13 he concludeth All these died in faith c. He confesseth indeed that Enoch saw not death because he suffered not the separation of soule and body but was extraordinarily changed as the faithfull shall be at the last day yet according to our vsuall phrase whereby we say of the dead hee is departed out of this life he is rightly said to haue died And if this kinde of change in the propriety of speech will not beare this word dying 1 Cor. 15. for we shall all be changed but not all die yet it is as strange for them being so long agoe departed hence to come againe in person as if men should come from the dead againe which shall neuer be Lastly the description of these two doth not agree to Enoch and Elias but rather to Moses and Elias who in their times did such miracles as are here set forth Mat. 17. Vers 2. and these two are also ioyned together in the transfiguration of Christ vpon the Mount and Moses is oftentimes said to be one that did witnesse of Christ and the Scriptures are they that testifie of me Ioh. 5.39 Which Scriptures being resolued into their parts are called Moses and the Prophets Luk. 16. a most famous man amongst whom was Elias and therefore well by him may bee vnderstood all the Prophets Reiecting therefore that of Enoch and Elias Brightman Beda Tyconius as a vaine fable I hold with them that by these two witnesses vnderstand the holy Scriptures consisting of Moses the Prophets as they were of old vnder which the Euangelists and Apostles writings come also as an exegesis or illustration of them For these witnesses must bee well knowne anciently as the words doe imply and in taking these to bee the Lords two witnesses we doe but follow the plaine euidence of the Word of God ascribing persons thus to the two parts of holy Scripture And consequently they which sincerely and rightly preach Moses and the Prophets for so much as they doe but act the same persons may well bee vnderstood by these two witnesses also And thus wee shall ioyne together two different expositions of those who vnderstand by these two the holy Scriptures as hath beene already said and of those that vnderstand some few persons that haue giuen testimony to the truth in all the parts of this whole tract of Turke and Pope Bullinger Grasserus Pareus Fulke c. who of late time haue bin much increased in number but yet may well goe vnder the name of two witnesses because all euer represent but two Moses and the Prophets seeing they hold and preach set forth none other thing but what they held and taught Fox There are that particularly apply this to Iohn Husse and Ierome of Prague who were ill intreated by the Councell of Constance three yeeres and a halfe and being killed had their dead carcases for a time throwne out into the streets but they were reuiued againe as it were when the Bohemians stood couragiously for the truth by them maintained which was greatly preiudiciall to the City of Rome the tenth part thereof thus falling and 7000. slaine that is many vpheld in an idle course of life by the Pope in Monasteries and other pretended religious places being thus turned out and losing their liuelihood whereupon their life consisted According to this exposition two and forty moneths are counted a seuerall time by themselues of the Turkes tyranny these 1260. daies another seuerall time consisting of iust so many daies and the three daies and an halfe a third seuerall time so short as the words sound There are also wonderfull iudgements reckoned vp which fell vpon their enemies in this time of their trouble so that the History doth notably agree vnto this Text. This I confesse hath much affected me and I would willingly haue imbraced it for so the rest of the doubts here might easily haue beene resolued But seeing the two and forty moneths are by the same Expositor resolued into 294. yeeres in which hee hath failed as hath beene already shewed I cannot see how 1260. daies can bee vnderstood precisely of daies this being the whole time in all likelihood before set forth by two and forty moneths for why should Gods witnesses mourne 1260. daies onely of this time there being the same cause of mourning all the whole time for the holy City so many yeeres trodden vnder foot Againe although the Bohemians stood manfully for the truth and did somewhat preuaile yet they were suppressed againe and the whoorish City flourished till Luther who gaue a farre greater blow vnto it Lastly Pareus relaâ—eth an opinion of some who thinke that in the last times there shall be stirred vp two famous Doctors in the spirit of Elias in whom this shall bee accomplished but according to this the time should not be yet begunne and the phrase here doth plainly make against it in that he saith I will giue vnto my two witnesses not I will stirre vp two witnesses as it must haue beene said if it had beene thus meant I conclude therefore that by these two witnesses are to be vnderstood the holy Scriptures anciently consisting of two parts together with the faithfull Preachers and adherers vnto them These haue neuer beene wanting all this time of 1260. yeeres of Turke and Pope as for so much of this time as hath beene yet expired For euen in the daies of Boniface who vsurped this antichristian supremacy ouer all or immediatly after when Columbanus and Gallus were sent out as his Legats ann 617. to bring other Churches to the obedience of the Roman two Councels were called one in Bauaria and another in Matiscon vnder King Lotharius Anent annal Baiorum lib. 3. Vincent Balaeus in all likelihood to stop their proceedings For of such Councels Writers make mention but what was done is passed ouer in silence Not long after Ardanus a Bishop of the Northumberland opposed himselfe
in Daniel figured out by a Leopard and of the Persian figured out by a Beare and of the Assyrians figured out by a Lion for euen the Persians and Assyrians are Mahumetans though vnder another King the blasphemies also of this state against Christ and the warres with all Christians and the inuincible power doe all agree But for so much as this beast is said to haue seuen heads Chap. 17.9 10. which are interpreted Chap. 17. to be seuen Mountaines and seuen Kings whereof fiue are fallen one is now in the writing of this said to be and the seuenth yet for to come it cannot possibly be applied vnto the Turke but vnto Reme famous for the seuen hils and the diuers manners of gouernment like so many Kings Againe one of these heads is wounded to the death and yet liueth againe and the second beast comming with wonders to deceiue the world causeth men to worship this beast which can no way agree vnto the Turkish State Tertul. Ieronim Eusebius Orosius Bullinger Fox Osiander Iunius Aretius Whitaker Grasser Seb. Meyer Aug. Marlorat Primasius Rupertus Haimo Others therefore will haue this beast to be a figure of the heathen Emperours of Rome set forth in Dan. 7.8 by a beast with ten hornes and with a mouth speaking great things The seuen heads some will haue to bee seuen sorts of gouernment in that state viz. of Kings Consuls the Decemuiri Dictators the Triumuiri Emperours and Popes as Petrus Artopaeus and Fulke Some seuen particular persons who gouerned that state either the first from Romulus to Tarquinius or from Iulius to Nero or from Nero to Nerua as Bullinger and Dauid Chytreaus The ten hornes some apply to all the Kings vnder this Empire who ioyning their forces together sought to root out Christianity Some to the Consuls reigning in seuerall Prouinces who had power like Kings as Borrheus and Chytreus and some to those â—en Tyrants in speciall who stirred vp the ten persecutions Nero Domitianus Traianus Antoninus Seuerus Maximinus Decius Valerianus Aurelianus Dioclesianus and Maximinianus together as Fox Dent. And this Empire some say is likened to a Leopard for velocity in conquering as the Grecian was Alphonsus Fox to a Beare for voracity as the Persian was and to a Lion for courage and audacity in attempting as the Assyrian was or simply because these rulers were as outragious against the people of God as these wilde beasts vsually are For other circumstances about this beast they shall be further considered by and by * Irenaeus Ambrose Prosper Methodius Arethas Andreas Bellarmin Gagneus Ribera There is a third opinion of such as hold Antichrist to be figured out here both by the first and second beast affirming that they are both one and the same but in diuers respects said to be one and another for which they bring diuers reasons First because the description of this beast of the little horne in Daniel which by the consent of all is a figure of Antichrist doth notably agree Secondly because the beast out of the bottomlesse pit Chap. 11. which is Antichrist and this out of the sea is all one Thirdly because that beast Chap. 17. which is Antichrist and this is all one Lastly whatsoeuer is to be expected in Antichrist for blaspheming for vniuersall reigning and for being followed and adored is attributed to this beast Hitherto therefore euen the most learned amongst the Romanists agree but when it is more particularly determined who this Antichrist is they part for they expect one to come and ours hold that he is the Pope of Rome with the whole succession of that Sea euer since Phocas granted vnto him to bee vniuersall Bishop These two opinions howsoeuer they may seeme either of them so probable as that it is hard to except against them yet if some circumstances be considered they doe neither fully satisfie but there is need yet to finde out some other exposition of these visions For first that of the Heathen Emperours cannot be so well approued because the Deuils fight by his instruments against the Church in her desolate estate is here set forth as is most plaine from the last words of the twelfth Chapter which as it hath beene proued must needs be referred to the times of Popery and not of Heathenisme and the time of two and forty moneths and the circumstance of making warre with the Saints doe so agree with the beasts making warre with the two Witnesses and the holy Cities being trodden vnder foot two and forty moneths Chap. 11. as that it is doubtlesse the same vnder another figure and in other words Againe for that of the Roman Antichrist howsoeuer he be here set forth yet I cannot see how two beasts rising out of diuers places at seuerall times and shapes should be one the same It is true indeed after mention here once made of two both in the end of this Chapter and afterwards Chap. 17. we reade but of one yet this proueth not that they are both one for the word is varied Chap. 17. and that which is here another beast with two hornes is there a woman sitting vpon the beast and Chap. 19.20 the false prophet and so likewise Chap. 20.10 For the beast and the false prophet are cast into the lake of fire It seemeth therefore to mee that by the first beast is to be vnderstood the Imperiall Roman state diffused thorowout so many Countries and Nations all ouer which Antichrist reigneth and by the second which is afterwards said also to be a woman and a false prophet the Hierarchy of Rome which as Antichrist swaieth all against the truth of Christ causing men rather to reuerence and to stand in awe of his greatnesse which consisteth in the beast whereupon he rideth and which hee weildeth and ordereth at his pleasure And to this Pareus in effect plainly commeth Pareus Chap. 17.8 when as hauing found some incongruities in the expositions of all others about the beast of which it is said It was and is not and yet shall ascend he determineth that Antichrist was in the Heathen Monarchy of the Romans because that Monarchy afterwards became Antichrists and yet hee is said not to be that is in Saint Iohns time because he had not yet that power And according to this all circumstances will well agree neither can any exception be iustly taken against it The beast comming out of the Sea setteth forth the Roman Empire generally to be considered from the first arising thereof euen vnto the end with a speciall reference to that which should be done therein in the two and forty moneths or 1260. daies or a time times and halfe a time of Antichrists iurisdiction when the Church should be most indangered for the better knowledge of which Antichrist this state wherein he should gouerne is so fully described So that if any man shall obiect that the order of these visions this being after the persecuting of the
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
are slaine the fowles filling themselues with their flesh it is not to be conceiued that the Popes destruction in hell being effected the company cleauing to him should after this fall by the sword but his end as the principall is first set downe who it seemeth shall not bee vtterly destroyed till the comming of Christ vnto iudgement but shall stand still though Rome be burnt lurking in some other place till the end for thus much seemeth to be implied in the word aliue shall be cast aliue And his end being thus set downe first as hee is the first and chiefe in opposing the truth of God the destruction of his adherents followeth next they shall bee slaine with the sword in the last great battell which they shall fight for him in Harmageddon which shall be some time before the day of iudgement and therefore their finall casting into hell also is not spoken of as being improper to this place but that hell fire shall be their portion also when the day of iudgement commeth is plaine from other places Chap. 14.10 c. 13.8 Some conceiuing a little otherwise of this passage Brightman Forbs say that Christ vpon a white horse doth figure out the ioyfull condition of the Church in these times of Antichrists ouerthrow in Harmageddon and the Angell in the Sunne some prime Champion of the Lord in these Westerne parts who shall be a Captaine and ringleader to others vnto that battell and the fowles the Christians suruiuing after Antichrist vtterly destroyed who shall diuide all those parts amongst themselues and possesse them that were before vnder the Pontifician rule For they say that Rome being destroyed the Pope shall reside a certaine time at some other place as at Auinion or some other but not about fiue and forty yeeres which time being expired the vnfortunate battell in Harmageddon shall bee fought where all the Pontifician forces and the Pope also being quite ouerthrowne the Orthodox shall prey vpon their lands and houses and possesse them from thence forward to the end And whereas two diuers punishments of fire and brimstone for the Pope and being slaine with the sword for his followers are mentioned they vnderstand them both of temporall iudgments the one of the Pope being so set forth as most grieuous according to the excesse of his sin aboue all others whereof many shall yet at the last turne and submit themselues to the truth This howsoeuer it be witty yet it cannot stand both because the finall destruction of the Pope shall be at the day of iudgement after which there shall be no entring vpon earthly possessions 2 Thess 2.8 and because the Scripture doth not admit of such an exposition of fire and brimstone as whereby it may be applied to temporall destruction and therefore I rest vpon the former exposition as most genuine The strength of the Papacy shall bee in some desperate attempt against the truth quite disanulled and at the last iudgement he in person shall be destroyed in hell fire for euer and euer CHAP. XX. AFter much time spent in the seuen preceding Chapters in prophesying of the beast and the false prophet now this prophesie being brought to an end it is requisite that we should bee acquainted with the case of the Dragon who was left persecuting the womans seed that is the faithfull Chap. 12. and from that time nothing more hath beene yet spoken of him but that hee gaue vnto the beast his throne and great power Chap. 13. Wherefore in due time here is shewed what becommeth of the Dragon he is cast into a prison and bound and fast locked vp by an Angell a thousand yeeres and then let loose a short time againe For the better vnderstanding of all the passages in this Chapter I will make vse againe of my former method viz. by proposing questions as they arise in order and answering them I will endeuour to cleare all the obscurities here Quest 1. What Angell this is that is said to descend from heauen hauing the key of the bottomlesse pit Quest 1 Vers 1 2 3. a great chaine in his hand to binde and locke vp the Deuill when doth the time here spoken of a thousand yeeres wherein the Deuill should continue locked and tied vp from the deceiuing the nations begin and what time is that little time of which it is said he should be loosed for a little time againe after this Answ By this Angell some vnderstand Christ Pareus Dent. chaining and locking vp Satan by the preaching of the Gospell before which idolatry Brightman the Deuils worship fell in all places Some will haue Constantine the great to be meant by this Angell Some vnderstand the order of the holy Apostles Bullinger who as they went forth preaching the Gospell may well bee said to haue chained and locked vp Satan Napier Lastly some vnderstand as the words sound that God by the ministery of his Angell bound vp Satan all this time Let the Reader chuse which liketh him best of all these for the difference is little but I incline rather to that of Constantine in particular whom God did singularly vse in this seruice of binding Satan when by his authority and example Kings Princes Gouernours and people in all places did more generally imbrace the Christian religion which before they persecuted and the Temples of idols were shut vp and their worship was prohibited Touching the time of the Deuils imprisonment there is greater difference Some will haue an indefinite time meant viz. all the time from the first going forth of the Gospell till Antichrist his reigne Aug de Ciu. Dei lib 20. cap. 7. Ribera Viegas Beda Rupertus c. Bullinger a thousand yeeres being often put for a long time but not precisely so many as Iob 9.3 Psal 91.7 1 Sam. 18 7. Psal 90.4 All this time they say Satan is bound vp from deceiuing the Gentiles because their idolatry and superstition falleth before the Gospell euery where Some hold that precisely a thousand yeeres are here meant but they differ much about the beginning of this time Some set downe three remarkable times holding that it is indifferent to begin it at one of them 1. At the passion of Christ ann 34. and so it is determined ann 10 34. in the time of Benedict the ninth who was a coniurer and was taken away by the Deuill hauing first sold his Pontificallity vnto Gregory the sixt 2. When Paul preached the Gospell at Rome ann 60. and so it is determined ann 1060. in the time of Nicolas the second when by the meanes of Gregory the seuenth there was much trouble in the world as if the Deuill were againe broken loose 3. From the destruction of Ierusalem ann 73. at what time the obstacle by the malicious Iewes being remoued the Gospell was more generally dispersed amongst the Gentiles and so it is determined ann 1073. in the time of Gregory the seuenth called Hildebrand in
their leaues for medicine Compare the particulars together and you shall finde an excellent agreement betwixt these places so that I doubt not but in this vision it is alluded vnto that there the graces of the Church militant being represented here the glory of the Church triumphant betwixt which there is a great analogy and correspondency The riuer here is the Spirit of God who is most pure and holy proceeding from the Father and the Sonne who is also as a riuer of liuing waters in the Saints refreshing and comforting them without end The tree of life is Christ for so much as he onely is food to them that liue for euer and hereby it appeareth that this is spoken of the glorified estate of the Church because when a reward in heauen is promised to him that ouercommeth it is vnder these termes To him that ouercommeth I will giue to eat of the tree of life Chap. 2.7 And both in the riuer and this tree it is plainly alluded vnto Paradise out of which a riuer arose and wherein was the tree of life This one tree was manifold both in the midst of the street and on either side of the riuer because there is no want of it to the infinite multitude of Saints but euer ready there to yeeld food vnto them all And to shew the multiplicity of delights that are herein twelue sorts of fruits and fruit-bearing euery of the twelue moneths in the yeere is ascribed vnto it which doth also imply a tree alwayes flourishing neuer fading and the leaues are healthfull to the nations that is not as if sicknesse were now incident vnto them and they needed healing for all sicknesse and paine is done away but to declare their euer healthfull condition there being no lesse vse of medicine to preserue health than to restore it From hence forward all things are easie and need no interpretation vntill v. 10. howsoeuer some expound Iohns falling downe at the feet of the Angell to worship him Vers 8. Brightman vers 8. as an act repeated from Chap. 19.10 and not done the second time but it is plaine that hee was againe to blame herein hauing so soone forgotten himselfe after that admonition whereby we may see what the weaknesse of the best and of the most holy is if they bee not continually propped vp by Gods grace that we all may continually craue it out of an humble acknowledgement of our weaknesse much more and not presume in any case vpon our owne strength Vers 10. But Vers 10. it may bee doubted why Iohn is bidden not to seale vp this Prophecy and what the Angell meaneth by bidding him that is vniust to be vniust still for he saith Vers 11. Let him that is vniust be vniust still c. The common answer here is that sealing being vsed to keepe close writings that they may not be lookt into and read the Lord would not haue this Prophecy sealed because he would haue all his people to looke into it and vnderstand it as setting forth things which were shortly to begin to take effect Whereas Daniel is commanded to seale vp his Prophecy Dan 12.4 it was because it should bee a long time before it should take effect a certaine argument that Antichrist being the chiefe subiect of this Prophecy came long agoe and is not still to be expected Touching the other words Let him that is vniust be vniust still c. they are not spoken as intimating a leauing of euery one to the liberty of his owne will as Popish Writers doe hence collect but come aptly in here after the leauing of this Booke vnsealed mentioned For if it should be thought this will doe more hurt than good the wicked enemies of the truth being rather prouoked against the faithfull professors of it by hauing these things applyed against them the Lord careth not for this for he will soone come to giue them their payment for all so that the faithfull may bee comforted and the more setled in righteousnesse and holinesse◠thus some Bullinger Pareus And this indeed doth very fitly agree seeing the Booke left vnsealed to the reading and considering of all sorts is by the wicked but contemned they being no whit the more moued to a reformation Andreas Tho. Aquin. Some will haue these words to be spoken prophetically as if the Lord expected none other euent but a neglect of this prophecie amongst the wicked who would not be reformed at all hereby for thus it is plainly spoken in a like case in the Booke of Daniel Many shall be purified Dan. 12.10 Napier Eccles 11.9 but the wicked shall doe wickedly Some hold it to be ironicall as that in the Preacher Reioyce O young man in thy youth and walke in the wayes of thy heart c. but know that for all this God will bring thee to iudgement It is not amisse to follow any of these Expositions but I preferre the second vnderstanding the words as propheticall and withall I thinke that they haue reference to the former words about leauing the Booke vnsealed sealed for the speech concerneth alike the godly and the wicked and therefore cannot be ironicall Whereas the righteous are bidden to be righteous still Popish Expositors turning it Let the iustified be yet more iustified thinke that they haue a ground here for the increase of iustification after that a man is by faith iustified he may by his good workes make himselfe more iust but for so much as the righteous here is opposed to the vniust spoken of before and the holy to the filthy such righteousnesse must needs be vnderstood as is contrary to vnrighteousnesse viz. righteousnesse in fact and not the righteousnesse which is by faith wherein a man may and ought to grow daily but neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus rightly expounded for it is still noting perseuerance herein and not an increase of it for thus this word is vsed Vers 3. There shall be no curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chapter 10. the Angell sweareth That time shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 3.12 After this the Lord Iesus being described and they which shall be shut out of this City againe mentioned and the contents of this booke confirmed there is an inuitation to drinke of the water of life made to all that will Vers 17. Vers 1◠17. I am the root and the off-spring of Dauid and the bright morning starre And the Spirit and the bride say Come And let him that heareth say Come and let him that is a thirst come and whosoeur will let him take the water of life freely Christ calleth himselfe the root of Dauid in respect of his Diuinity and his off-spring in respect of his humanity and the bright morning Starre for the light of comfort which wee haue by him before the Sunne of glory ariseth that shall bee reuealed The Bride is the Church the Spirit speaketh in the