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
partakers of the diuine nature by the comming of our Lord and God Iesus Christ in the flesh for hereby the first-fruits of our nature are sanctified and if the first fruits be holy the whole lumpe is also holy such as all they are from amongst whom the first-fruits are taken And he calleth it the corruption of the world from which we are hereby escaped because the lust whereby wee are tempted consisteth of corruptible things and is conuersant about worldly things which are subiect to corruption Then follow the degrees of perfection First faith Secondly vertue which standeth in good workes Thirdly knowledge of the mysteries of God which is not but to those that by being exercised in good workes get ready and quicke senses Fourthly temperance which is necessary for him that hath knowledge lest he be puffed vp hereby Fiftly patience because a man cannot be temperate without it Sixtly brotherly loue after godlinesse which maketh way vnto it Lastly charity which is the perfection of all This word Whereby is read either by whom viz. Christ Th. Aquâ—nas in 2 Peâ—er 1. or by which in the singular number viz. knowledge or by which in the plurall viz. gifts The most excellent promises said to be giuen vs are eternall life giuen by hope here and in deed hereafter and it is set forth in the plurall number because of the multiplicity of those ioyes and he calleth them pretious because they are bought with a price That by them that is by the grace and peace before spoken of or by those gifts yee might be partakers of the diuine nature that is participating of grace in this life and of glory in the life to come Of this fellowship with God the Father and the Sonne it is spoken of 1 Iohn 1.3 That which is added of escaping the corruption which is in the world is a condition required in the faithfull who expect the foresaid glory and he calleth it corruption in the world to set forth not onely the lust of the eyes but also the lust of the flesh and the pride of life as 1 Iohn 2.15 But yee bringing in all care in your faith minister vertue c. Here are eight things spoken of as so many steps to heauen as there were eight steps vp to the Temple Ezech. 48. the three first respect good the next three euill the two last respect loue Faith moueth and directeth vertue executeth and knowledge chooseth and rectifieth The euill is either of fault to be auoided by abstinence or of punishment to be borne by patience or in either kinde in others by godlinesse releeuing them Loue is either of our neighbour or of God To faith he biddeth ioyne vertue in doing for a figure of which Andrew Vertue Iohn 1. is said to be the brother of Peter that is of Faith And because a man cannot do well without discretion he biddeth adde knowledge Bernard saith discretion is not so much a vertue Bernard Discretio non tam est virtus quà auriga virtutis as the Waggoner of vertue without which vertue is vice Rom. 12. our reasonable seruing of God is spoken of and vnto the spirit of fortitude is ioyned the spirit of counsell Esa 11. Now because knowledge auaileth not without abstinence from euill he biddeth to ioyne abstinence from carnall pleasures and because hee that abstaineth from the pleasures of the world will the better endure the miseries of the world patience commeth next and because patience is nourished by godlinesse towards those that are in misery and because a man may vse piety towards the miserable out of feare or in some other respect he addeth brotherly loue and because brotherly loue ought to be founded in the loue of God he addeth as the perfection of all charitie Luther not much differing saith Mayer Lutâ—er Quidest Deinatura aeterna veritas iusâ—tia sapienâ—ia vita pâ—rpetua paâ— gaudium vâ—luptaâ— quicquid boni potâ—st nominari Qui consors sit naturae Dei haec omnia assiquitur â—t vinat â—eterne perpetuamque habeat pacem voluptatem laetitiam iustus sanctus purus omnia potens contra satanam peccatum mortem that by these excellent promises whereunto it is attained by faith is meant the glorious and happy estate to come which yet by faith we begin to possesse now so many as doe by Gods power liue the life of grace And thus we come to be partakers of the diuine nature that is of truth righteousnesse wisdome euerlasting life peace ioy and whatsoeuer desirable thing can be named for this is the diuine nature and of all these the faithfull doe partake yet so onely that they fly the lusts of the world Wherefore in the next place he exhorteth to adde to faith vertue c. that is a vertuous and holy life in good works 3. Knowledge how to vse the body by neither too much cockering it nor wronging and hurting of it as some in the affectation of sanctity haue done for though God hateth sinne which is in the flesh yet he would not haue the body destroyed therefore but only that the lust should be resisted Againe knowledge is when a man hath regard to honesty and modesty in all his conuersation outwardly 4. Temperance is not only about meats and drinkes but in all things both of speech and deed a moderating of a mans selfe according to reason 5. Patience because though a Christian be neuer so circumspect and moffensiue in his life yet the world will hate and persecute him 6. Godlinesse that is whatsoeuer we doe or suffer not to respect our owne glory herein but the glory of God doing suffering all for Gods sake 7. Loue and charity he saith are to be vnderstood the one of the faithfull the other more largely euen of enemies and haters Piscator Piscator also agreeth with Luther touching the diuine nature of which we are made partakers when by grace wee partake of heauenly wisdome and holinesse and happinesse for this is to partake of the diuine nature as much as we are capable Onely in speaking of wisdome hee saith it is about the carrying of our selues towards others so that we may winne them and temperance he saith is about meats and drinks by the intemperate vse whereof offence is giuen by godlinesse he vnderstandeth the worshipping of God by prayer Beza annot c. Beza also saith the same that to be partakers of the diuine nature is to be partakers of those qualities which Gods spirit worketh in vs wherin in his image consisteth thus much is expressed in the words following hauing escaped corruption in the world through lust where corruptioÌ„ is opposed to life lust to glory before spokeÌ„ of But touching brotherly loue and charity he vnderstandeth the one of the inward affection the other of the outward expression by deeds Hauing thus set downe the diuersity of expositions I come briefly to the rendring of the sense of all
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
faithfull person liueth not as the naturall man doth though he cannot but through humane frailty sinne yet his heart is against all sinne and his life is such a continuall practice of repentance and the Spirit of Christ doth so sway and carry him as that he falleth not so often as the naturall man doth and he doth daily wash and cleanse himselfe from sinne by the teares of true repentance and that when there is no worldly shame or losse to moue him hereunto Neither can I see but that the regenerate must needs be of such an holy life as not at any time to fall into any great sinne as of adultery murther theft drunkennesse or the like although vnder the Law most holy men haue fallen for the Spirit is now giuen in a greater measure than it was in those daies and the force of corruption is more abated as is cleare from sundry passages of holy Scripture Whereas vers 8. it is said Vers 8. that the Deuill sinneth from the beginning and the Sonne of God appeared that he might dissolue the workes of the deuill the meaning is that he was euer the Author of sinne by his temptations so preuailing amongst men as that the world hath hitherto beene full of sinne but now the Sonne of God comming hath giuen a contrary Spirit into the hearts of his people whereby they are sanctified to leade an holy and new life The Deuill had them before as it were in the chaines of sinne fast bound for stirring to forsake those superstitious and riotous courses but now these bands are loosed and they are set at liberty to walke in the waies of Gods Commandements because free will which was lost in Adam is restored in the regenerate by Christ that we may now striue against and resist euill temptations Note that the most certaine marke of a childe of God Note is to leade an holy life and truly to endeuour to refraine from all sinne out of an inward affectation of holinesse and the dislike and hatred of euery sinne be it neuer so pleasing or profitable to the outward man and not in any by-respect and being ouertaken with sinne by infirmity to be humbled therefore and to beg for mercy and pardon and that toties quoties The comfort of those that doe thus is that they are not now accounted sinners but are iustified here-from Luke 13. as it is said of the poore Publican that hauing knocked vpon his breast and humbled himselfe he went away iustified The penitent person sinneth not because he doth daily that which is righteous in calling himselfe to account for his sinnes and iudging himselfe therefore as Beda saith Beda in Luc. 10. Seruos nos inutiles fatcamur vt in sortem vtilium veniamus Hieron Vnica iustitia nostra est iniustitiam fateri In confessing our selues to bee vnprofitable seruants we come to be profitable and Ierome Our only righteousnesse is to confesse our vnrighteousnesse For whoso doth thus and bewaileth it daily in secret cannot but haue his heart set against sinne and so sinneth not in will and desire CHAP. 3. VER 21. If our heart condemne vs not wee haue boldnesse towards God and receiue what wee aske of him because we keepe his Commandements c. In commending brotherly loue Mayer Vers 14. which he had often done before he saith Hereby wee know that wee are translated from death to life if we loue the brethren vers 14. By the loue of brethren all vnderstand here the loue of one another which is vsually expressed by the word neighbours in the old Testament but by the word brethren in the new Brotherly loue is a signe of true grace which is the beginning of the spirituall life that is eternall it is not the cause of life as euen the Iesuit condescendeth orinus Hereby a man may know that hee is raised from the death of sinne to the life that is by grace if he hath true loue in him because all that are partakers of this life haue this loue in them and consequently a man may know that euerlasting life is his and not only haue a probable coniecture hereof as popish writers teach For to put it out of doubt that we may know certainly he saith vers 24. We know that he abideth in vs by the Spirit that he hath giuen vs Verse 19 20 21. and in vers 19 20 21. he argueth from the heart and conscience of euery man which vpon this ground of actuall loue comming to be quiet and free from any accusation argueth most certainly that wee are in his fauour He that loueth to the exercising of charitable actions keepeth Gods Commandements which stand but in two things the loue of God and the loue of our neighbour God is said to be greater than our conscience that is more able to iudge and condemne because all things are most euident vnto him so that if our conscience condemneth vs hee will condemne vs much more And this is his commandement Vers 23. Oecumen that we beleeue in the Name of his Sonne Iesus Christ To beleeue in the name of Christ here saith Oecumenius is to giue credit to his will for by his Name is set forth sometime his glory and sometime his will Now his will whereunto he would haue vs giue credit is that we should loue one another But this exposition is forced for hauing spoken of loue hitherto and how necessary it is because God hath commanded it hee now goeth somewhat higher and sheweth that in commanding vs to beleeue in the Name of his Sonne hee commandeth loue also seeing that loue is inseparable from a liuely faith Therefore hee addeth This is his command that we beleeue and loue one another as if he should haue said For so much as I haue spoken of the Commandements of God affirming that he which loueth keepeth thē hereby it plainly appeareth to be so because that in commanding to beleeue in Christ he inioyneth vs both to beleeue and to loue loue being vnto faith as the soule is to the body which is but a dead carkasse if it be away And so hee commeth aptly to mention the Spirit giuen vnto vs in the next verse whereby we know that we are in God that is The. Aquin. Gorran Beza this grace of the Spirit loue And hereunto doe others consent Note here Note because he maketh the keeping of Gods Commandements the ground of our confidence to God-ward so as that we may pray with certaine expectation to be heard that none but such as are of a godly life charitable to the poore can haue any assurance of Gods fauour All wicked men and hard-hearted cannot but haue an accusing conscience if it bee not cauterized and therefore their hope to God-ward is vaine though they call and cry to him for mercy they shall not preuaile Iam. 5.16 Mat. 7.22 CHAP. IIII. HAuing spoken in the last verse of the former Chapter of knowing
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
to hinder the proceedings of the Gospel These six visions are not a continued prophecie of things to come which shall in such order succeed one another for most of them doe extend to the end of the world but like vnto a Tragedy wherein the fame things are diuersly acted For so what is represented in the first vision here by one appearance is represented againe againe in others by other appearances the first setting things forth more obscurely the other more plainly and this iteration is made for more assurance as Peter saw a sheet let downe from heauen three times And as in a Tragedie in euery scene there is musicke to giue the more content and to delight the mindes of the spectatours so in these visions there is singing and praising of God These visions yet doe not all of them set forth the whole period of time to the end of the world nor the same occurrences within the compasse of the same time which one setteth forth with another but one some most remarkable matters and another others happening in that time Foure of them are vniuersall containing the whole time the first Chap. 4 5 6 7. the second Chap. 8 9 10.11 the third Chap. 12 13 14. and the sixt Chap. 20 21 22. The other two are particular because they serue to set forth onely the two last parts of the whole time which is diuided into soure First containing the time of the Churches wrestling and flourishing vnder the persecutions of heathen Emperours till Constantine the great The second the time of reigning and growing corrupt till the arising of Antichrist The third the time of Antichrists oppression till the two witnesses The fourth the time of Antichrists ruine and vtter destruction And these two last times only are handled in the fourth and fifth of these Propheticall visions the one setting forth the destruction of Antichrist vnder seuen vials chap. 15 16. and the other by casting him into the lake that burneth with fire and brimstone chap. 17 18 19. And thus he sheweth that Nicolaus Collado before him vnderstood these visions and S. Augustine giueth an hint of it when as he saith that S. Iohn doth repeat the same things many wayes Lib. 20. de ci◠Dei cap. 17. as was touched before The same method almost is set forth by Gorran but others take it for a continued prophesie to the end of the world of things orderly succeeding one another For mine owne part hauing seriously considered that in these foure vniuersall visions it is still ended with the end of all things the euerlasting torments of the wicked and the ioyes of the godly which end is but one so that it must needs bee granted that this is diuers times repeated I doe not see how this method of Pareus can be excepted against or any other well iustified and therfore do suscribe hereunto and wish all others well to weigh it and I doubt not but they shall finde so great light to be giuen into the ensuing Prophesie as that they will acknowledge much help to the vnderstāding of many things to be afforded euen by this method Vers 9. I hasten now to the 9. verse Quest What was this Patmos how came Iohn thither Ans It is one of the Cyclad Ilands of the Aegean sea Plin. l. 4. c. 12. thirty thousand paces in compasse according to Pliny Others contend to haue it an Iland of the Icarian sea as Strabo Strab. l. 14. others say it is the same which is now called Possidium as Munster but which soeuer it was a desolate place hauing but few inhabitants How Iohn came there is intimated here Euseb l. 1. c. 34. Ieron Catal. and by Eusebius and Ierome expressed he was banished thither by Domitian in the fourteenth yeere of his Empire Tertullian saith that hee was first taken by the Gouernour of Asia at Ephesus Lib. de praescript and sent to Rome where Domitian commanded him to bee put into boyling oyle in derision of the Christian name which is taken from oyle but comming forth againe without any hurt he was banished into this Iland from whence hee was released againe vnder Nerua and returned to Ephesus Quest What meaneth he Vers 10. when he saith he was in the spirit vpon the Lords day Answ It is agreed by all that hereby is meant that he saw not the things following with his bodily eyes but being in a transe the Spirit reuealing them to him his soule being for the time taken out of his bodie and carried away with the Lord to behold them as the old Prophets and Peter and Paul were The Lords day The Lords day was the time wherein Christ arose from death and therefore obserued amongst Christians for their holy assemblies as the Sabbath was by the Iewes And as the resurrection and appearings of Christ vpon this day so this Reuelation at the same time maketh not a little for the honouring of this day Wherefore the Apostles appointed the assembling together vpon this day 1 Cor. 16. and it hath beene euer since obserued accordingly Onely some will not haue it kept with strict resting as the Iewes were commanded of old but only with comming together to the worship of God as Beza vpon this place accounting it a bondage brought vpon Christians when strict resting was by Constantine commanded and by other Emperours after But it may plainely bee gathered both from Chrysostome and Augustine that they held a cessation then necessarie from all worldly affaires of our callings Augustine saith Serm. 251. de temp Let vs obserue the Sabbath my brethren as it was appointed of old from euen to euen and being sequestred from countrey labour and from all businesse let vs attend vpon diuine worship only Hem. 43. in 8 Cor. 16. And Chrysostome The Lords day is the root and beginning of our life and therein are vnspeakable good things it hath rest and is free from businesses And indeed the one doth necessarily imply the other if diuine worship must be attended worldly businesse must needs be laid aside Otherwise it were not only a change but an abolition of the Sabbath which is a rest And it is to be noted that when Christ would make way to the abrogating of the old Sabbath hee did not iustifie any workes but such as were of present necessitie Whereas if he had meant that the Christians afterwards vpon their Sabbaths should haue more libertie hee would doubtlesse haue done or said something to intimate that also For that which followeth Vers 11. v. 11. I shall not need to say any thing there being nothing but a preparatiue to the vision with the vtterance of the same periphrasis of our Sauiour Christ which went before and a particular nomination of the Churches before mentioned touching which it shall suffice here to know that they were the greatest Cities of Asia the lesser wherein Saint Iohn had laboured in planting the Gospell and
before it is so vsed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that it must necessarily be taken for the beginning I expound it thus only Now to this Church the Lord doth thus set forth himselfe that it might be warned to repent seeing all the taxations here are true and whatsoeuer she pretended of being rich c. yet she was certainly poore and naked and if she would bethinke her selfe to be better furnished she might well come to him for gold and cloathing or any thing because he was the beginning of the creature all things haue their being from him and therefore of him store of all spirituall furniture is to be had My Authors adapt it vnto power because of Christs power to spue them out Brightman Brightman refers it to the accomplishment of Gods blessings promised to godlinesse in outward things for which he saith that he is faithfull We learne from hence to submit when we are taxed from the Lord and acknowledge our vilenesse indeed and to seeke from him a supply of all spirituall necessaries who is the beginning of the diuine creation in whom all are new creatures their deformity being put away Quest 2. I would that thou wert either cold or hot Vers 15. What is meant by cold and hot and how is the cold preferred before the luke-warme Answ Some by cold vnderstand such as being sinners haue a sense of sorrow for their sinnes by hot such as haue ioy in Gods saluation by luke-warme Greg. lib. 34. Mor. c. 2. such as are well enough pleased in their sinfull estate as not being so great sinners but bearing themselues vpon their outward workes Others by cold vnderstand such as are altogether vnconuerted Tho. Aquin. Qu. 3. de malo Ambrosâ—ser 118. Richard de Sancto victore c. and so enemies to the truth by hot such as are zealous for the truth by luke-warme such as by outward profession are for the truth but in their liues and doings as sinfull as the cold and hereunto all our new Writers agree And this is the most probable for there is more possibility of the conuersion of a Iew or Pagan than of him who hauing receiued the truth is without all power of it in his life and the condemnation of the one shall be easier than of the other as is declared Ezech. 16. Heb. 10.2 Pet. 2. Matth. 11. c. God doth not therefore wish that men were cold as taking any pleasure in it but comparatiuely that such Christians as haue no zeale to follow and liue according to the religion by them professed might learne to acknowledge their dangerous estate they are worse than Infidels than enemies of the truth that were neuer inlightened Quest 3. Vers 13. I counsell thee to buy of me gold tried in the fire c. What is meant here by Gold and Garments and Eye-salue and wherefore are they bidden to buy it of him and when as there were foure things complained of he aduiseth but against three there was Pouerty Nakednesse Blindnesse and Misery here Gold Garments and Eye-salue Answ Some by God vnderstand Charity by white Garments good workes Beda Richard de Sancto Victore Rupertus Bullinger Pareus by Eye-salue spirituall ill umination and because the want of these three make a mans case miserable therefore these onely are mentioned as which being obtained his misery ceaseth Others by Gold vnderstand the Word of God receiued by faith because it is compared vnto Gold tried seuen times in the fire Psal 12. and by white Garments the righteousnesse of Christ put on by faith Primas Gregor l. 4. Moral c. 34. Others by Gold vnderstand wisdome and by fire charity so that gold tried in the fire or fired is wisdome ioyned with charity For mine owne part I am not satisfied with any of these expositions vnlesse by charity we vnderstand the substance of grace diffused so in the heart as that it is truly addicted to all holy obedience and by good workes and vnblamable life like to that of Zachary and Elizabeth and as for the Eye-salue all are agreed that it is spirituall illumination whereby a man seeth the excellency of these things and the vanity of temporall being therefore taken vp in his meditations and affections with the one and contemning the other And thus this passage will most fitly agree to this Church for that being Christian only in profession but wanting all zeale and care of a conuersation sutable it is said to be poore naked and blinde poore through the want of soundnesse of Religion within naked and so deformed through heathen-like conditions and worldly manners blind through an ouer-esteeming of the vaine and transient things of this world and a sleighting of heauenly things Wherefore if soundnesse of Religion within be gotten and an vnblameable carriage without and spirituall light of vnderstanding there will bee a full deliuerance from all this misery And soundnesse within may well be set forth by the purest gold because as that is most precious of all metals so this of all graces being the very oile in the Lampe Mat. 25. 1 Cor. 13. and the charity without which all is vaine and therefore some are said to be vessels of gold 2 Tim. 2.20 As for white garments it hath beene already shewed vpon vers 5. that they doe rightly set forth an in-offensiue life seeing the scandalous are blacke spots and blots For the Word of God and Christs righteousnesse applyed by faith I cannot see how they can so fitly be brought in here seeing this Church is not charged to haue left the Word and expecting to be iustified by faith as no Hypocrites doe but onely faulted in remisnesse Buying here is nothing but getting by prayer and spirituall endeuours not for any price giuen by vs as is expressed by the Prophet saying Esay 55.1 Come buy wine and milke without money as all Expositors consent Wouldst thou not therefore be miserable get soundnesse at the heart and rest not in holy shewes with Hypocrites get white cloathing of a spotlesse conuersation and to be lifted vp in thy heart to things aboue that thou maist bee drawne after them and grow into a contempt of the base things that are here below That which is added I chasten those whom I loue is spoken as a reason of the sharpe reprehension before-going that they might not despaire but be drawn to embrace his counsell how bitter soeuer he might seeme to be against them because it is spoken in loue And it seemeth that this admonition had some good effect to cause this Church to repent Euseb Eccl. hist lib. 4. cap. 26. lib. 7. cap 28. for Eusebius praiseth the Church of Laodicea in his time and particulatizeth some excellent Bishops there who stood zealously for the truth Quest 4. Behold I stand at the doore and knocke Vers 20. if any man heare my voice and open the doere I will come in and sup with him c. What