and after him ann 670. Fannanus and Colmanus then Adelbertus Gallus Clemens Scotus and Samson Scotus ann 714. and with them Virgilius and Sidorius c. who so desireth to see more of the witnesses of the truth may looke into my Catechisme vnder the title The Church is Catholike or into Catalogus testium veritatis Thus the Lord hath euer had his witnesses hitherto and wee doubt not but as Antichrist shall consume more and more so their number shall hence forward rather increase than be diminished Whereas these witnesses are further called Two Oliues and Candlestickes vers 4. the same phrase almost is found touching Iehoshua and Ierubbabel Zach. 4.11 vnto which place therefore it is generally held that it is alluded Golden Candlesticks the Churches were called before chap. 1. and therefore the same appellation is giuen to these witnesses for holding out the light of truth And Oliues they are for their participating with the Lord Iesus the true Oliue Rom. 11. 5 Touching their miracles they are the very same which were wrought by Moses and Elias Exod. 5. for Moses turned the waters into bloud and smote the earth with many plagues in Egypt 2 King 1. and Elias destroyed his enemies by fifty in a company with their Captains by fire from Heauen 1 King 17. and at his prayer the Heauen was shut vp from raining three yeeres and a halfe But how these things are performed by the holy Scriptures and the Preachers of the truth against Turke and Pope there is great question It seemeth to me to be spoken onely by way of allusion and that the meaning is nothing else but as before at the sounding of the Angels fire rained downe and waters were turned into bloud chap. 8. setting forth such terrible iudgements as were executed vpon Egypt as hath already beene expounded so here the wicked enemies of the truth are terrified by commemorating what Moses and Elias did to the confusion of their enemies for they may bee well assured to drinke of the same cup whosoeuer they be at any time that dare to oppose the truth and to persecute the Preachers of it though no such visible miracles bee wrought as then yet strange iudgements being executed to their destruction as hereby many enemies of Moses and Elias were destroyed This Fox doth particularly apply to the iudgements executed vpon the enemies of Iohn Husse and Ierome of Prague but it may be obserued that there haue beene many remarkable iudgements at sundry times against the Papals for their tyranny against such as haue withstood their superstitions for which I referre the reader to other Histories lest I should dwell too long vpon this place Brightman Gorran Some say that fire commeth out of the mouth of the Scriptures because they denounce fire and brimstone against the wicked which shall indeed come vpon them And the waters are turned into bloud in that they are carried away with errors because they receiued not the truth And the Heauens are said to be shut from raining in that there was a long time so little dew of heauenly Doctrine distilled from the lips of learned Preachers because there were no such Pareus Or because the enemies of the truth were void of all dew of grace whereby they should haue been mollified still continuing hardened in their superstition And by the fire going out of their mouthes is to be vnderstood the consuming of corrupt Doctrines as of stubble by fire through the setting forth of the truth And for the waters turned into bloud wars and plagues other iudgements wasting so many people since that heresie was opposed may be vnderstood and they may be said to turne the waters into bloud because it was an effect of their preaching the truth Bullinger Bullinger vnderstandeth altogether the denouncing of iudgement and condemnation for the wicked resisters of the truth shall bee destroyed by fire Heauen is shut against them that they cannot enter there and whereas they might haue reaped comfort by the truth preached if they would haue embraced it set forth by waters their waters are turned into bloud because this is turned into their destruction and all this these two witnesses are said to doe because they denounce them and they follow vpon their preaching according to that of the Apostle 2 Cor. 2.16 We are a sweet smelling sauour in those that perish of death vnto death Here is no great difference from that which I haue already said for all agree that iudgements are here set forth following vpon the opposing of the truth preached but that some referre them only to spirituall some to temporall and some to both to which I subscribe holding that the fire comming out of their mouthes is the fire of hell threatned by them to the wicked the shutting vp of the heauen famines the turning of water into bloud warres the smiting of the earth with plagues strange diseases Let the Reader consider and follow which of these he pleaseth But certaine it is that the literall sense is not to be held for then men should Chimera-like vomit fire out of their mouthes to destroy such as were neare vnto them and then there should be no raine all the time of this prophesying and of the Gentiles treading the Court and holy City vnder foot a very vnlikely thing when as Antichrist must as they suppose that follow the letter leade so great armies to destroy Christians Touching the beast out of the bottomlesse pit that killeth them when they haue finished their testimony and exposing their dead bodies in the streets of the City spiritually called Sodom and Egypt where the Lord was killed three daies and a halfe here is such a world of darknesse yet as that it is most hard to resolue what is meant hereby It is agreed by all that Antichrist is this beast afterwards more amply described Chap. 9.11 and many will haue the King of the Locusts called Abaddon or Apollyon whom also they take to be Antichrist to bee the same and that he is here spoken of as already well enough knowne by his preceding description I grant that this beast is the same there described but as I said vpon that place so I hold still that the generall great Antichrist the Deuill is meant by Apollyon and Abaddon and not a succession of Antichristian men for their opposing of Christ in his truth called that Antichrist And so here the beast comming out of the bottomlesse pit is the Deuill in his instruments whatsoeuer they be that impugne the truth whether Mahumetans or Papals for both fight against and kill the seruants of God for giuing testimony and standing to his truth and because herein they follow the Deuills instigation and doe his worke he is said to doe it for hee doth it in them vsing their hands and weapons thus to fight and to destroy When any instrument of the Deuill is spoken of in particular he is said to come vp
Iulian the Deuill reinforcing his battell againe a Gratian was raised vp and vnto him was ioyned a Theodosius who when Gratian was slaine by Andragathius a Captaine of Maximus and vsurper being Emperour alone behaued himselfe so valiantly that in his time the Heathen idolatry was quite put downe and the temples of idols destroyed neither were any permitted to sacrifice to idols any more For the Deuill seeing his religion to grow towards a desperate estate thought to put all vpon the fortune of one battell and therefore stirred vp Eugenius with his Captaine Arbogastus with a mighty power to set vpon Theodosius but Theodosius hauing prayed vnto God began the battell against them and being miraculously assisted with a mighty wind blowing in the face of the enemy soone gat the victory and they being slaine Theodor. l. 5. cap. 20. Socrat. l. 5. c. 24. Sozem. l. 6. c. 22. cap. 20. there was no place for the old heathen idolatry any more as both Theodoret Socrates and Sozomen agree in their histories And thus the Deuill was cast out of heauen when as his worship in idols could stand no longer for hee that worshippeth idols worshippeth Deuils Chap. 9.20 and all this time he occupieth heauen as it were which is the place of Gods residency to whom alone this seruice is due when this kinde of worship is put downe he is cast out of heauen And at this fall there is great ioy in heauen the Angels who are ministring spirits about Gods chosen being greatly affected with their prosperity for if when one sinner is conuerted there bee ioy in heauen Luk. 15. then much more when so many thousands are deliuered from so great a sinne as idolatry is And this benefit is further amplified by another epithere of the Deuill Vers 10. the accuser of the brethren who accused them night and day before God He that was so infest an enemy against them hath his forces broken and is not so able to doe them hurt as before And then it is more plainely declared by whom hee was thus brought downe and who were the warriours vnder the guardian of Michael and his Angels viz. the brethren who loued not this life vnto the death and all by the bloud of the Lambe Vers 11. hee is the stronger man armed that cast out this strong Champion the Deuill and by his power razed the temples where hee kept possession before and was worshipped Touching the inhabitants of the earth amongst whom the Deuill is said now to be come and therefore a woe to them is proclaimed in these words Woe to the inhabitants of the earth Vers 12. Bullinger Pareus Brightman and of the sea c. Some expound this of earthly minded men who though they be outwardly of the Christian religion yet there is no power of godlinesse in them but the load-stone that draweth their hearts is the earth with the profits and pleasures therof A woe commeth now vpon them they say by variances and warres happening amongst themselues and by the Gothes and Vandals sent as a scourge vpon them to bring them into intolerable miseries And to this doe I so farre forth subscribe as they apply this to the troubles happening after Theodosius his time which was after ann 400. for till that time the fight before spoken of extendeth when the idolatry of the heathen was vtterly subuerted in all the Roman Empire After this there are great stirres by the instigation of the Deuill by meanes of the Gothes and Vandals Heruls and Longobards by the inuasions of whom what miseries the Roman Empire suffered chiefly for the space of one hundred and fifty yeeres ye may see in their history the briefe whereof I haue already set downe in speaking vpon Chap. 9.3 vnder the fift trumpet And well may we by the inhabiters of the earth and sea vnderstand the wicked Roman Empire euen after the suppression of idolatry both because they were Lords of land and sea and because though there were now a forme of religion yet all was full of cruelty hatred and despight by reason of the heresies which gat head in those times as hath beene shewed before in speaking of the blacke horse Some yet hold Fox Forbs that in this passage is onely a briefe of that which is more largely prosecuted in the verses following about the persecuting of the Church but this were very improper by the inhabiters of the earth to vnderstand the Church which is mortified to the world neither by thus expounding it is there any satisfaction giuen touching the interuening time betwixt the battels end before spoken of and the persecuting of the Church which I thinke ought carefully to be obserued As for the short time which the Deuill is said to haue I assent to those that approue the whole time from hence to the end of the world to be but short according to the Scripture phrase and by comparing it with the eternity to come afterwards It was long agoe said Heb. 10.37 a Pet. 3.8 9. Yet a little while and hee that shall come will come and will not tarry and The Lord doth not deferre his comming as some count deferring for a thousand yeeres with the Lord are but as one day This passage is of singular comfort to the godly of these times who are sollicitous for the truth seeing it in so great danger by the preuailings of the aduersary for as in the Primitiue Church when things seemed to bee most desperate they were neerest a most ioyfull time by reason of the vtter ouerthrow of heathen idolatry which straight way followed so I doubt not but when the truth now professed shall be brought to greatest streights there shall be a way happily set opon to come out of them by the vtter ruine of Popish idolatry which shall then bee euen at the doores for though the Deuill may seeme at the first to haue the best yet Michael shall finally ouercome him but wicked worldlings can neuer haue any comfort of immunity from his rage hee growing still more and more terrible to them euen vnto the end and in the end they must suffer with him vnspeakable torments without end or ease there being none to stand by them to help to auert his rage from them as the godly haue Quest 4. To what time is this to be referred Vers 13. whereof it is said Then hee persecuted the woman that had brought forth a male childe What is her flying into the wildernesse with Eagles wings and the time of her abode there called time and times and halfe a time And what is the floud cast out after her and the earths deuouring it Answ Some referre this time to the Apostles dayes Bullinger when the Church soone after Christs ascension began to bee hotly persecuted and hereupon they tooke occasion to disperse themselues amongst the Gentiles where shee abideth to the end of the world set forth by time and times and halfe a
whom many Historians affirme that the Deuill reigned so stoutly did hee oppose himselfe against goodnesse and further euill Pareus Iunius Dent. Some pitch particularly vpon the last of these times holding that these thousand yeeres were expired in Pope Hildebrands time Some reckon from the natiuity of Christ to the time of Siluester the second about ann 1000. yea one of the Popes side Aretius Benno Cardin Chytraeus Cardinall Benno computeth this time thus Some pitch vpon the first particular time before mentioned viz. the passion and resurrection of Christ Lastly some begin this time at Constantine the great Brightman Forbs Napier ann 300. and end it ann 1300. at what time the Deuill did seeme more euidently to be loosed than at any time before since the persecuting Emperours both in the Pope and Turke the one in the West persecuting the Waldenses and all others that since that time haue dared to oppose his vsurped authority and superstitions the other in the East inuading and subduing the Gretian Empire professedly making warre against Christ and Christians There is another opinion which is scarce worth the naming that these thousand yeeres begin not till the Pope be vtterly destroyed and then the faithfull slaine in the time of Popery shall be raised againe in their bodies and being receiued into heauen shall reigne with Christ all this time after which the generall resurrection of all others shall be This differeth not much from the opinion of the old Chiliastes who held as Augustine relateth it Aug lib. 20. de Ciu. Dei cap. 7. The errour of antiquity that as the world was six dayes in making and vpon the seuenth was the Sabbath so after six thousand yeeres expired since the creation there should be a Sabbath of a thousand yeeres here to the faithfull which had suffered for Christ who rising then in their bodies should enioy during this time all worldly delights of meats and drinks c. And of this he saith Papias was the Authour Papias whom Ireneus and Ierom report to haue beene a disciple of the Apostles howsoeuer indeed he was not as appeareth by his owne confession in the beginning of his worke where he saith that he neuer heard or saw with his eyes any of the holy Apostles Yet so reuerent esteeme was giuen vnto him for his supposed antiquity that many of the Ancients were intangled with this his errour as Iustin Martyr dialogo cum Triphone Irenaeus lib. 5. Nepos Episc Aegypts Tertull. lib. 3. contra Marcior Lactant. l. 5. institut c. 23. Victorinus Pictaniensis in Apoc. and Augustine himselfe confesseth that he also was somtime of the same opinion But this of the old Chiliafts can by no meanes stand Ioh 3.29 1 Cor. 15. both because according to it other plaine places teaching the resurrection of all mens bodies at one time should be false if the bodies of all the Martyres be raised before and also because it doth abhorre from all Christian reason that the faithfull being raised againe should wallow in carnall pleasure growing now dissolute when as in the infirmity of the flesh they were so strict and abstemious before And it is worth the noâ—ing how God hath let vs to liue to see this errour confuted by experience for they reckoned the birth of Christ to bee anno mundi 5199. so that ann Dom. 80 1. the time of their supposed six thousand yeeres was expired and so the seuenth thousand of this pleasant life after that supposed resurrection should haue begun 824. yeeres agone it being now the yeere of our Lord 1625. And as for the latter Chiliasts who hold a resurrection first of the Martyrs after Antichrists ouerthrow that they may in body and soule liue in heauen before the generall resurrection these thousand yeeres They erre with the other about the generall resurrection making two times whereas the Scriptures make but one only and they plainly contradict the Text speaking of the soules that rise againe and not of the bodies And lastly by their opinioÌ„ the world should continue a thousand yeeres after Antichrist vtterly desroyed whereas hee shall bee abolished by the brightnesse of Christs comming Let vs therefore consider of the other expositions and first of the first taking these thousand yeeres for a time indefinite although it cannot be denyed but a thousand yeeres are sometime thus put yet here so many yeeres are precisely meant because the word a thousand yeeres is often repeated and that with an affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these thousand yeeres as is not vsed any where to expresse an indefinite time Besides where the words may be properly taken as here they may without any absurdity wee must not flie vnto a figure And without all doubt this exposition is erroneous because the time set forth by a thousand yeeres according to it should be expired before Antichrists reigne whereas his reigne must needs be included in a great part within the compasse of this time seeing they which reigne with Christ in his time are particularly described by their not worshipping of the beast v. 4. which could not haue beene spoken of them if the beast had not beene till after their dayes Let vs come therefore to those that hold precisely a thousand yeeres to be meant here amongst whom I cannot subscribe to them that will haue this begin either at the birth passion or resurrection of our Sauiour Christ at the preaching of Paul or the destruction of Ierusalem because the Dragons persecuting of the Church described Chap. 13. must needs be yeelded to haue beene before this both because it is in order set forth before and in reason the Dragon must haue done somewhat vnder the Gospell for which as a malefactor he should be apprehended and cast into prison before that hee could be thus proceeded against The persecutions of the Primitiue Church therefore must needs precede this shutting vp of the Deuill and so the time cannot well be begun till the dayes of Constantine the great about an 300. For till then howsoeuer Satan had not that liberty to deceiue by meanes of the Gospell yet he seduced still the Kings and Princes and great ones of the earth which being the heads of the rest and drawing a world of people after them the Deuill cannot well be counted to haue beene shut vp from the deceiuing of the Gentiles till that they or the most of them being enlightened by the truth abandoned idolatry and became embracers of the holy Gospell of Christ Iesus And if we begin this time then at anâ— 300. and end it at an 1300. the euent will notably answer to the Prophecy For the Deuill was then plainly shut vp when the Temples of idols were shut vp and the true Religion was commanded to be receiued euery where hindring him from deceiuing the world any more as formerly he hath done And he had his prison set open to him againe when the Turke brake in vpon the Easterne Empire
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
and Rom. 12.2 Bee not conformed to this world Faber Stap. Gagneus Some referre this saying to Exod. 20. I the Lord thy God am a ielous God the Spirit of God that dwelleth in you enuieth that ye should be ioined to any other but vnto himselfe seeing he doth offer more grace than any other vnto vs as it followeth but he giueth more grace c. the world giueth nothing of worth but taketh away but God giueth his holy Spirit and Son vnto vs here Piscator and life euerlasting hereafter Some vnderstanding the Spirit of God that dwelleth in vs also doe yet referre it vnto Numb 11.29 reading it interrogatiuely doth it lust vnto enuy as if he should say it doth not for it did not in Moses when Eldad and Medad prophecied in the Host Pareus for he forbad it vnto Ioshuah or else vnto Exod. 25.8 ch 29.45 Ier. 7.3 I will dwell in the midst of the children of Israel rendring the sense thus the spirit that is often said to dwell in vs lusteth against that is hareth and carrieth vs against enuy Of all these expositions it is hard to say which is to be preferred and the place must needs be confessed to bee most intricate But that exposition whereby it is said that the Spirit of God is here meant though it be most commonly imbraced seemeth to me to be most improbable because he that is God who offereth more grace vers 6. is opposed to the spirit here spoken of for an aduersatiue particle but is vsed as if he should haue spoken of two contraries thus is our spirit inclined but God prescribeth otherwise Againe it were a strange speech to say that the spirit lusteth to enuy if the meaning were is iealous as Faber rendreth it seeing enuy is the corruption so much in this Epistle impugned and therefore if he would haue spoken a word which should carry a good sense he would haue chosen some other and not haue vsed this which was neuer yet taken but in an ill sense And to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pareus doth vnto by against is as strange neither doe the next words currantly follow any of both these expositions for so it should rather haue beene therefore or for he giueth more grace I preferre therefore that exposition which interpreteth the spirit that dwelleth in vs of that spirit which all men haue in common the spirit of naturall life for euery man that liueth liueth by a spirit which is the soule for when this departeth out of the body the spirit is said to goe to God that gaue it Eccl. 12. ◠and this is called the spirit of the world and as it is now corrupt since the fall of Adam is opposed to Gods Spirit 1 Cor. 2.12 By the spirit then dwelling in vs I vnderstand our naturall corruption which is vsually set forth by the name of a spirit as for example that corruption whereby we are vnfaithfull and doe not beleeue is called The spirit of bondage Rom. 8.15 That whereby men haue beene carried away to idolatry is called The spirit of whoredome Hos 4.12 That whereby men are blinded to goe on in sinne without looking at the danger is called The spirit of a deepe sleepe Esay 29.10 And this corruption is said to dwell in vs euen when we are regenerate Rom. 7.20 And in regard that it is an infection in the soule and spirit sometime a man infected herewith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.14 naturall from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the soule and because he is carried hereby to carnall things and it vttereth it selfe by the fleshly members of the body sometime he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall as 1 Cor. 3.41 And if we vnderstand by the spirit dwelling in vs this corruption we shall easily finde out the Scripture where thus much in effect is set forth though not in the same words viz. Gal. 5.17 for there is shewed how the flesh lusteth against the spirit and vnto what this lusting tendeth when hee enumerateth the particular fruits thereof and amongst the rest enuy and strife And being thus vnderstood all things agree here most notably For it is as if hee should haue said Hereby it appeareth that to bee linked vnto the world by being like affected as the men of the world are is to be shaken off from God as being in enmity with him because the corruption whereby the world is carried as by their spirit here therefore called The spirit dwelling in vs lusteth vnto enuy fighting and striuing to bee most eminent and in highest place but God inclineth the contrary way viz. to humility by promising grace to the humble and threatning the proud that out of their pride breake out into such vnchristian brabbles and stirres This sentence He resisteth the proud and giueth grace to the humble is taken out of Prouerbs 3.34 where though the words be a little different in the Hebrew yet according to the Septuagints they are the very same here alleaged Resist the Deuill and he will flie from you Verse 7. this resistance is made by Faith 1 Pet. 5.8 and by other parts of the spirituall Armature Ephes 6.12 But it is not to be thought that hee will for euer be gone when he is thus resisted for he will returne againe and make new assaults but hee must alwaies bee thus resisted Vers 8. and so we shall preuaile against him Draw neere to God this is by reformation of our hearts and liues as is immediatly expressed and by lamenting our sinnes past vers 9. Speake not one against another Vers 11. hee that speaketh against a brother and iudgeth him speaketh against the Law c. Hauing exhorted to a course of reconciliation to God he now intreateth of vnity amongst themselues and forbearing one to detract from another or to impeach another wrongfully Hee that doth thus Leu. 19.16 speaketh against the Law because in the Law it is forbidden to goe about as a Tale-bearer against a mans neighbour and in carrying himselfe herein as contemptuous of the Law he taketh vpon him as it were as a Iudge ouer the Law so farre is he from submitting to the obedience thereof whereas indeed there is but one Iudge namely God whose Office whilst he thus vsurpeth hee may iustly feare a future condemnation by him And in this exposition all Interpreters generally doe agree Note Note that to be wedded to our owne wills and waies is to be at enmity with God for so much as our waies and Gods waies are diametrically contrary the one to the other our spirit as the spirit of the world generally doth carrieth vs to enuy and all euill affections but God would faine draw vs to humility Wherefore let vs renounce our owne wills and lusts and hearken to the Lord that we may haue his loue and not continue in enmity with him the heat of whose anger
Exod. 24. and of all the people with the bloud of Goats vsed by Moses The questions of this place are first touching the Countries mentioned Mayer They were all of Asia by Asia being meant Asia the lesser Th. Aquinas according to Tho. Aquinas for both Asia the lesser and all the other here named lie in Asia the greater Acts 2. Pontus Asia and Cappadocia are named as out of which there were some present when Peter preached after the comming downe of the Holy Ghost and it is likely that Galatia and Bythinia yeelded him some hearers also though there for breuities sake omitted It is likely that by them being at that Sermon conuerted other neighbour places came to vnderstand of the Gospell and because this our Apostle was the beginner of so good a worke amongst them he wrote vnto them now altogether to instruct confirme and comfort them more Touching the name giuen vnto them strangers Some will haue them to be such as were Proselytes first Glos ord Lorinus Tho. Aquinas Faber Stapul and after by the hearing of the Gospell conuerted to the Christian Religion Some both Iewes scattered in these Countries because verse 18. mention is made of vaine conuersation according to the tradition of their fathers because the Iewes were led much by traditions and Gentiles imbracing the faith Beza Piscator because ch 2.9 10. they are said to be called out of darknesse into light and to be made a people of no people and some Iewes onely But the reason of Luther seemeth best vnto mee that they are called strangers Acts 2.10 because no Israelites as wee reade of Romane strangers such as dwelt in Rome but were no Citizens of Rome And it is most probable that they had beene Proselytes in times past and so such as for religions sake dwelt at Ierusalem but being turned Christians when persecution was raised Acts 8. the whole Church being scattered it is likely that they were dispersed into these Countries Aug. tractat de sobrietate Augustine speaking of these Epistles saith that Peter wrote two Epistles to the Gentiles Fabers reason that by strangers both Iewes and Gentiles are to be vnderstood is weake seeing a vaine conuersation vsed by tradition of Fathers may as well agree to the Gentiles as to Pharisaicall Iewes Hieron descript ccâ—â—s Aâ—hanas Synoâ—si Oecum and the other place chap. 2.9 10. doth certainly set forth Gentiles neither are the Iewes any where called strangers yet some vnderstand the conuerted Iewes onely Touching these words In the sanctification of the spirit and to obedience Oecumen in 1 Pet. and sprinkling of Christs bloud Some referre all this according to the fore-knowledge of God the Father in the sanctification of the spirit c. vnto Peter an Apostle holding that the other words To the elect strangers in Pontus c. came in by a Parenthesis And he called himselfe an Apostle according to the fore-knowledge of God the Father to shew that though in time he were after the Prophets yet in Gods decree he was not And he saith that he was an Apostle in the sanctification of the spirit that is to segregate the beleeuing amongst the Gentiles from other heathen people by the spirit sanctifying them to the obedience of the Gospell and to the purging of their sinnes by his bloud and to the making of them willing to haue their bloud shed for his sake which is also intimated here And whereas we reade it Pontus and Galatia he readeth Galatia of Pontus holding that it is so set forth to distinguish this Galatia from that in France Hitherto Oecumenius But I follow rather the common streame referring these words vnto the elect strangers Note Note that we haue not attained to the Christian profession by the liberty of our owne will but it is of God who did long before euen from eternity know vs and appoint that his holy Gospell should be professed amongst vs. Note againe Note that holinesse and obedience vnto God are most necessary for all Christian people neither doe any come to the sprinkling of Christs bloud but in holinesse and righteousnesse The true Christian is elect in the sanctification of the spirit c. and therefore it is as vaine for prophane men to looke to be blessed by the Gospell as for Esau to looke for the blessing of his Father Isaac when he had prophanely contemned his birth-right As for the Verses following vnto the 10. they are easie to be vnderstood Vers 3. he calleth the hope vnto which we are begotten a liuely hope because we doe not hope for things that perish which are dead things as it were Tho. Aquinâ— but for euerlasting life and our hope is liuely and not as presumption where the life and power of grace is wanting and the life that we hope to rise vnto is by the resurrection of Iesus Christ for his arising againe giueth vs this hope that we shall rise also vers 8. He calleth their ioy wherewith they reioyce vnspeakable and glorious Aug. tract 86. in Iohan. Augustine mentioning this place readeth it quem cùm videritis exultabitis gandio memorabili honorato and the vulgar Latine With ioy vnspeakable and glorified which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well beare Thomas Aquinas followeth Augustine in the future tense but if it bee in the present as the word is or in the future it is all one for that ioy which shall be vnspeakably glorious is now begunne in the faithfull before they see it CHAP. 1. VER 10 11 12. Concerning which saluation the Prophets enquired and searched who prophesied of the grace giuen vnto vs. Vers 11. Searching what or what manner of time the Spirit of Christ that was in them did signifie c. Because he had spoken of the saluation of the soule Oecumen in 1 Pet. 1. a thing not heard of almost in times past hee bringeth in the Prophets that long agoe made search about it Daniel for his inquiring was called a man of desires They searched what time that is the time to come at the end of the world and what manner of time that is the time after many captiuities wherein they might be fit to receiue the mystery of the Gospell The Spirit signified the Passions of Christ by Esay 53. and Ieremy 11. and the glory to follow Hos 6. We shall rise againe the third day and liue in his sight And these things hee saith were reuealed vnto them not for themselues but for vs that they might not set light by them or neglect them being now preached For if the Prophets tooke paines to search into them and to set them forth not for their owne but for the benefit of posterity it were a most vnworthy part for posterity to neglect their labours herein The which things the Angels desire to behold that is before they were accomplished they desired to see them fulfilled and therefore reioyced
good vers 12. the particular parts whereof are set downe First subiection to Gouernours in the Common-wealth vers 13 14 15 16 17. Secondly subiection to masters from vers 18. to the end of the Chapter After which followeth the subiection of wiues to their owne husbands chap. 3. 1 PETER Chapter 2. Verse 6. Behold I put in Sion a chiefe corner stone elect and precious and he that beleeueth in him shall not be ashamed Vers 7. To you that beleeue it is precious c. THe Scripture from whence this is taken Mayer is Esay 28.16 from which it varieth not but that there it is said Lib. 2. paral 15. Hee that beleeueth shall not make haste here shall not be ashamed But these words being well considered the difference is nothing as Iunius sheweth for to make haste according to the Prophet is to preuent Christ with his faith by trusting to the workes of the Law and to that which a man can doe and this is the very way to shame and confusion and so the Apostle here altereth the word by way of interpretation as if hee should haue said Shall by making haste thus to become righteous of himselfe be put to shame This place of Esay is alleaged once before Rom. 9.33 where there is an other difference for whereas the Prophet hath it Behold I put in Sion a corner stone of probation precious and a stone of foundation there it is a stone to stumble at and a rocke of offence But Iunius reconcileth this also saying That Christ is a stone of probation when as hee being preached some beleeue but some are hardened and so it is proued who are Elect and who Reprobate and in this proofe making they that are hardened stumble against this stone through their owne malice and fall and therefore the same Prophet elsewhere vseth these very words Esa 8.14 A stone of stumbling and a rocke of offence That which followeth vers 8. for which thing they were set is not so to be vnderstood Oecumen in 1 Pet. 2. as if God had set some in such an estate as that they cannot but perish for there is no cause of condemnation from him who would that all should bee saued 1 Tim. 2. but they make themselues vessels of wrath being set to stumble by the liberty of their owne corrupt will For the will of man is so free that it cannot be compelled and therefore hee cannot complaine of God that hee hath set him in that estate which hee hath brought himselfe into by his owne workes Hitherto Oecumenius whom Gagneus and Salmeron follow and some others But Beza reiecteth this Beza annotâ— in 〈…〉 2. that God should not be said to haue set them but they themselues for that God doth it is plaine Rom. 9.17 Pro. 16.4 Luk. 2.34 Iude v. 4. He therfore from the beginning decreed to reiect some it being alwaies prouided that betwixt the decree and the excution thereof sinnes should come betweene for which the wicked shall be iustly damned And this I take it is the soundest construction it is by a secret iudgement of God vpon them for their sinnes that they are offended and hardened at the preaching of the Gospell to their condemnation But I haue entreated more at large already vpon this argument in my second booke Rom. 9.11 Many for vnto which they were set Syriacus Faber Stapul Lyra. Tho. Aquin. c. reade it in which in quo positi sunt and expound it either of Christ called the corner Stone in whom euery one is set so as that hee might haue beene saued but through their owne fault they proue reprobates as Catharinus or both sorts both the faithfull and vnbeleeuers are set in him the one to saluation the other to damnation according to that of Simeon Luk. 2.34 Syriac Oecumen Duos parietes qui paâ—ernam domum absoluunt hoc est gentiles Iudaeos suo contactu connectit dum inutiles horum immolationes tollit gentilium daemâ—niacam superstitionem in pietatem traducit Vers 9. He is appointed for the rising and fall againe of many in Israel as Arias Montanus Some following this reading expound it of the Word wherein they say all were set that is appointed to heare and obey it But the first reading vnto which is most agreeable to the Greeke and to sense and therefore is also preferred by Beda and Lucas Burgensis And Christ is set forth as a corner stone here because in him two peoples Iewes and Gentiles are coupled together and became one the vnprofitable sacrifices of the one being taken away and the deuillish superstition of the other being traduced into godly piety But ye are a chosen generation a royall priest-hood an holy nation c. this is taken out of Exod. 19.5 6. but that there it is a kingdome of priests but according to the Septuagint whom the Apostles commonly follow it is as here a royall Priest-hood Oecumenius obserueth Oecumen that he hauing spoken against such as through vnbeliefe stumble at this stone now he prayseth the faithful A chosen generation the whole congregation of the faithfull is called as the nation of the Iewes is said to be elect Rom. 11.2 because they are chosen out of the rest of the world to professe the Gospell and to be a peculiar Church vnto God A royall Priest-hood or Kings and Priests Reuel 1.6 they are called Amâ—rose because Christ with the Father and the Holy Ghost reigneth in them exempting them from all other dominion but only such as is to be obeyed in him and for him Didymâ—s and because they are members of Christ a Priest after the order of Melchisedicke do offer spiritual sacrifices of prayers vnto God the same phrase of holy Priest-hood is vsed before ver 5. Some restraine it vnto Priests vnder the Gospell only Hugo Tho. Anglicus the congregation being called so because there are such therein that offer the sacrifice of Christs Body and haue the Keyes as their Scepter and receiue Tithes as their tribute Isider and a shauen crowne as a crowne And this Priest-hood they say is called kingly because more excellent than that vnder the Law But seeing it is said of all faithfull persons in generall and they vnder the old Testament are called a Kingdome of Priests also this exposition is but a deprauation of the place and therefore to be reiected All the Fathers also vnderstood it as we do Some againe Raban in Exo. 19 August de ciuit Dei p. 10. c. 6. Greg. Hom. 12. in Ezech. Lactant. Epiphan bâ—â—r 49. 79. because all Christians are called Kings and Priests will haue no difference holding that all yea euen women are Priests alike as the Heretikes called Pepuziani and Collyridiani But it is to bee vnderstood that all are called Priests only in a spirituall sense because they offer the sacrifices of praise and prayer but there are some to whom this
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
for as by the cables the sailes are hoised vp and so they are blowne and the ship is by this meanes carried on so by those proud attempts of theirs they were carried downe to hell Beda thus Beda also But taking the words as they are in the Greeke here is not set forth by what meanes they were cast into hell but how fast they are kept there euen as a prisoner that lieth in a dungeon fast bound with fetters of iron so they are bound with chaines of darknesse that is they are kept in the darknesse-of hellish misery as if they were bound with chaines being yet to receiue more exact torments at the Day of Iudgement Some because darknesse is spoken of thinke that the place wherein they are kept is some dungeon-like darke pit within the bowels of the earth but some that it is this aire and that there they are in darknesse that is in misery euen as a man in a burning Feuer Beda wheresoeuer he be laid is still tormented with the burning heat of his disease And most are of this opinion for Ierome saith that hell is in this aire Ieron in Eph. 6. and that it is the common opinion of all the Fathers that the aire is full of euill spirits And Augustine saith that the aire is called hell Aug. lib. 8. de ciuic c. 22. because it is the inferiour part of the world so also Chrysost in 1 Thes Hom. 11. Tertul. Apoc. cap. 22. Theodoret. 4. de affect Graec. Bern. ser 72. in Psal qui habitat Luther Luther without mentioning any place saith That they are held with the chaines of obstinacy and desperation Beza Beza with the chaines of misery And it should seeme that whatsoeuer they shall be hereafter yet now they are not in any inner place of the earth but here in the lowest region of the aire because the Deuill is called the prince of the aire and as if the time were not yet come to bee sent into the bottomlesse pit they expostulate with Christ Why art thou come to torment vs before the time and send vs not saith the Legion into the bottomlesse pit I doe therefore following the most receiued opinion hold that the euill Angels are said to bee kept in chaines of darknesse not meaning that they are in the bottomlesse pit where is vtter darknesse but of obstinacy and desperation which is a spirituall darknesse as to beleeue and to haue comfort towards God is to be in the light But at the Day of Iudgement they shall be sent into the place appointed for them where there is vtter darknesse which is most probably in the bowels of the earth where also some of them are now kept for the tormenting of the soules of the damned which doubtlesse goe thither immediatly after the departure out of their bodies Note Note that heresies touching Christ are in effect a denying of him and so tend to the damnation of those that hold them and therefore the heresies of popery being such let vs take heed of them and flie from them euen as we would flie damnation Note againe Note that the seuerity of God is such against sinne as that of what sort or quality soeuer they be that sinne they shall not be spared for none can be so glorious and so great as the Angels yet hell torments are the reward of them sinning CHAP. 2. VER 11. Whereas the Angels being greater both in might and power doe not beare blasphemous iudgement against them before the Lord. Here is in short spoken the same that is more largely deliuered by Iude Occumen Iude Epist v. 9. so that by those words these may be expounded They beare not that is they offer not blasphemous speeches against the Deuill who was sometime a Prince for reuerence to that glory of which sometime he was partaker And the Argument here vsed is à maiore If the Deuill who is more worthy to be railed vpon yet because he hath beene partaker of a certaine glory was herein forborne by the good Angels and by Michael for example then much more should these railers being but men and the glories which they raile vpon constituted by God forbeare to prosecute them with calumnies and opprobrious words The Angels doe not beare the execrable iudgement that is against them Th. Aquinas in 2 Peter 2. that is the euill Angels who are more able to beare punishments than feeble and weake man yet beare not the iudgements of God against them but doe execrate them by murmuring there-against for which cause it is called the execrable iudgement then much lesse will these sensuall men of whom he speaketh be able to beare the iudgements that will come vpon them Glos Ordin Or else according to the glosse if the Deuils onely by suggestion stirring vp to the heresies the blasphemy and contempt before spoken of shall not bee able to beare the punishment much lesse wicked men that are the actors herein in their owne persons Most Expositors follow the same with Oecumenius Mayer as Didymus Gagneus Salmeron Turrianus and Beza But Luther followeth the other and Gorran There are also other expositions as that the Deuils blaspheme not God Faber Stapul Hugo Clarius though they endure such intolerable torments being pressed by the weight of the punishment so as that they dare not so to doe Or that they dare not Arias Montanus in Dan. 10.5 though they bee fallen from the obedidience of God to giue sentence against the principles of the true Religion to refell them as the false teachers durst I subscribe to the first both because it is most agreeable to the matter in hand and the words before going and most plainly illustrated by that of Iude being spoken vpon the same occasion In the former verse he taxeth the false teachers for blaspheming of the Glories that is Gods Magistrates here to shew the hainousnesse of the sin he bringeth in the example of the Angels which are farre more excellent yet they giue not blasphemous iudgement against such as haue beene Glories though now they be fallen remembring that what is done is before the Lord to whom all owe such reuerence as not to breake into railing one against another much lesse against those that be of emineney So that when he saith against them he meaneth not the Glories before spoken but others that had beene Glories in heauenly places and still retaine the title of Principalities c. Ephes 6.12 If it be expounded of the euill Angels there is not the like againe to be found where Angels set forth by a kinde of excellency are euill Angels for when such are spoken of there is alwaies annexed somewhat whereby it may be gathered that they are such Againe being thus vnderstood the words would neither carry any good sense in themselues nor agree to that which went before They beare not blasphemous iudgement against them if hee had meant their owne
iudgement and condemnation he would haue added against themselues and not against them and he would not haue called this iudgement blasphemous seeing it is the iudgement wherewith the Lord iudgeth them And touching the words before going being against false teachers for their railing vpon persons of eminency to aggrauate which sinne an argument is here taken from the Angels there will be no correspondency herein vnto them if by the Angels are to be vnderstood euill Angels and by the blasphemous iudgement their condemnation For if it had beene thus meant he would haue said before but these contemners of authority shall neuer be able to beare the iudgement due vnto them therefore for the very Angels who are of more power beare not c. whereas no comparison is made betwixt bearing of punishments but betwixt the impudency of the one in railing and the modesty of the other in forbearing Touching the words following vers Vers 12. 12. made to bee taken and destroied False teachers are compared to bruit beasts because as they haue nothing but nature in them Beda for foods sake do aduenture themselues into the snare or net and so be taken and killed in like manner these in following their owne corrupt affections are taken of the Deuill by their heresies and afterwards destroyed for euer Vers 15. vers 15. They are compared vnto Balaam the sonne of Bosor and the comparison is most fit both in respect of the signification of the words Tho. Aquinas Balaam a vaine people Bosor carnall and because as in him there was a desire of promotion and riches and a malicious minde against Gods people so is there in the Heretikes here prophesied of as is apparant in the papacy Note Note that the very Angels being our leaders in their owne example a reuerent respect is to be giuen to men in eminent place though they be euill neither are they to be railed vpon For against this God sometime made a Law Thou shalt not blaspheme the high Priest of thy people wherefore Paul being charged herewith excused himselfe saying I knew not that he was the high Priest Note againe Note that it is no railing to bee condemned but a commendable painting out of wicked men in their odious colours that others may detest such vices rhetorically to declaime against them calling them by names most odious in speaking vnto the people of God who may be in danger by reason of them CHAP. 2. VER 20. For if escaping the filthinesse of the world in the knowledge of our Lord Sauiour Iesus Christ but being againe intangled they are ouercome the last things are become vnto them worse than the first Vers 21. For it had beene better for them not to haue knowne the way of righteousnesse than hauing knowne it to turne c. There is nothing difficult from the words before expounded hitherto Mayer but only that vers Verse 18. 18. it is spoken of such as had escaped from these false teachers yet by their boasting words were brought backe to error But it is agreed amongst Expositors that this escaping was by the embracing of the truth from which they being not so firmely grounded they were againe by deceit seduced to error Luther applieth all and that not vniustly to the popish shauelings especially the Monkes Friers who are properly painted out when as v. 13. they are said to feast with them or as Luther hath it Vers 13. Devestro conuiuantur They liue plentifully vpon yours that is vpon that which was giuen for the maintenance of the poore vpon it do they liue in idlenesse and pampering of their bodies For these speake the swelling words of vanity extolling virginity and speaking of the merit thereof thus putting downe the Faith of Christ and making way indeed to a life in all lust filthinesse Touching the present place the difficulty is about a mans escaping of the filthinesse of the world being againe intangled whether can any that are truly sanctified be corrupted againe and damned It is commonly answered That no true sanctification is here meant but that which is externall in the knowledge and acknowledgement of the truth viz. that by Faith in Iesus Christ onely we are iustified and saued for when as a man embraceth this doctrine and is baptized hee is said to haue escaped the filthinesse of the world but falling into error whereby this true faith is ouerthrowne he is againe intangled And in saying thus Mat. 12.49 Saint Peter alludeth vnto that of our Sauiour Christ where he speaketh of the danger of a man out of whom the ill spirit is gone but he afterwards entreth againe bringing with him seuen spirits worse than himselfe Saint Augustine expoundeth it of those Quaest Euang. lib. 1. cap. 8. that from continency returne to liue after the manner of wordly men againe But that is improbable because there were not then any such orders of continent persons and to liue after the manner of secular men in a married estate cannot according to the Scripture phrase be vnderstood by the filthinesse of the world Rather because they of whom hee speaketh are set forth as to be Heretikes in opinion so to be corrupt carnall in their life and conuersation this their falling away in manners as well as in doctrine is here described when at the first embracing of the truth they liued in temperance and continency now being fallen into error they are withall of a most scandalous and lewd life Their latter end is said to be worse than their beginning to shew as in the next words expressed that their estate is now much more damnable than if they had neuer heard or receiued the Gospell at all It had beene better for them not to haue knowne the way of truth Vers 21. c. that is it had beene a lesse sinne in them for neither of them is good Rom. 2.5 seeing they that sinne without the Law shall also perish without the Law Note Note when the knowledge of our Lord Iesus is rightly said to be in any man viz. when sanctity and holinesse of life is ioyned therewith he that vnderstandeth the Doctrine of the Christian Religion but is of a lewd life knoweth not Christ a property of the knowledge of whom it is to depart from the filthinesse that the world of wicked people wallow in Note againe Note that with corruption in doctrine entreth also corruption in manners it is the truth that sanctifieth error corrupteth as is euident both in Papists and Anabaptists and Heretikes of all sorts How notorious haue they beene for fleshly vncleannesses in all ages And the reason is because the Spirit of grace accompanieth the truth but not error an vncleane spirit domineereth where that is maintained Lastly note Note that it standeth euery man in hand to take heed that he be not seduced for the case of such a man is farre more dangerous than of
one that hath originally erred for such are not lightly brought home by repentance and they are commonly most infest enemies to the truth and therefore as a relapse into a great sicknesse so their case is most dangerous CHAP. III. 2 PETER Chapter 3. Verse 5. They are willingly ignorant of this that the Heauens were of old and the earth set out of the water and by the water by the Word of God Vers 6. Whereby the world that then was being ouerwhelmed with water was destroyed Vers 7. But the heauens and the earth that now are are by the same word treasured vp being kept for the fire to the Day of Iudgement IN the History of the Creation it appeareth Oecumen in 2 Pet. 3. how the Heauens and the Earth were set out of the waters for God commanded that a Firmament should be in the midst of the waters that is a more firme existence of waters and this he called Heauen and when as the earth was ouerwhelmed with waters he likewise commanded the waters to gather together that it might appeare and thus the earth was set out of the waters the materiall cause being hereby designed and by the waters noting out the finall and as the earth came out of the waters at Gods command so likewise the Heauens For both are made out of the waters the aire called Heauen out of their exhalation and the earth out of their concretion The earth therefore is out of the water because made out of it and by the water because hereby as by a kinde of glue is as it were cemented and made to hang together which otherwise would dissolue and vanish into dust and aire And as the Heauens and Earth had their beginning at the first from waters so the force whereby vnder God commanding groweth the concretion of the one and the exhalation of the other is fire Wherefore as from these two all things had their beginning so for sinne they haue beene destroyed by water and shall againe be destroyed by fire as not only Christians teach but also Hyraclitus Ephesius and Empedocles Etneus The Heauens and the Earth c. that is such things as are vsefull for the sustentation of mans life as Corne Grasse Trees and Beasts c. and not the substance of the Heauens and Earth For man hauing grieuously sinned the world is said to haue beene destroyed therefore by water yet it was not consumed so hauing beene replenished againe and both by Law and Gospell men being dealt withall to walke in obedience to God but yet few profiting hereby it is kept to be destroyed by fire yet that as when a man purgeth things in the fire to fine them or buildeth his house anew by vsing still the former materials so when the Lord saith that he will make a new Heauen and a new Earth and that this world shall be burnt vp with fire it is meant only that the vtensils hereof which serue for a corporall life shall be consumed by fire of which there shall be no further vse seeing we shall all then be spirituall and thus a new face of all things shall appeare in which regard it is called a new Heauen and a new Earth because those growing things which would then be superfluous being taken away whatsoeuer auaileth to the adorning and beautifying of this world and is needfull to the incorruptible life to come shall be added That these outward things are corruptible and subiect to destruction appeareth by their daily increasing and dying againe The reason why the world made in an excellent manner at the first hath beene and shall bee againe destroyed is the sinne of man whereby the creatures become subiect vnto vanity Whereby the world that then was being ouerwhelmed with water perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by which Heauen and Earth for the windowes of Heauen were opened and the fountaines of the deepe were broken vp and so the world was drowned Th. Aquinas in 2 Peter 3. By the Heauens here is to be vnderstood the aire for thus the Fowles are called the Fowles of Heauen they are said to haue beene of old because they were amongst the first of the creatures and in another manner then now that is calme and free from cold winds and tempests and so was the earth more plaine and fertill consisting out of the water that is by being discouered when at the Word of God the waters were gathered together and by the water that is as Beda hath it Beda because by the diuine disposition it is all full of veines of water euen as a mans body is full of bloud otherwise it could not stand but would be reduced into dust according to Philosophy in regard of the great drinesse thereof Or else the earth is said to be out of the waters as the matter thereof and by the waters because without water it could not be fruitfull By which that is in which parts of aire and earth the world that then was perished that is in respect of the inhabitants and the outward forme of the aire which by reason of the waters long occupying the place thereof was made grosser and the earth more muddy and the water thicker by reason of the long commixion of the earth and water together But the heauens and earth that now are that is not differing in substance from that those were before but in quality are reserued that is restored to their proper place and condition for the vse of the creatures And the aire is here still called the Heauens in the plurall number in respect of the diuers Regions and Hemispheres thereof These are to be purged by fire This they are willingly ignorant of that is Luther in 2 Pet. 3. though they cannot but know it yet they wilfully shut their eyes against it for hereby they could not but learne the power of God supporting the world which would otherwise bee ouerwhelmed with waters and the iustice of God against sinne destroying by water plainly intimating another most fearefull destruction to come at the last day seeing it is so plainly threatned as that was The Heauen and Earth that then were stood out of the water and by the water that is the Heauen out of the water because it was made of water and the earth by the water because it standeth in the waters by the Word and command of God or else it could not so doe but haue long agoe beene drowned yet neuerthelesse the world that then was perished Vers 6. and so vpon the sudden all things in Heauen and Earth shall perish by fire all being turned into a fiery flame and burnt to ashes as then all things were changed by the waters The exposition of this place is easie enough in all other things but onely for these words the Heauens were of old Mayer and the Earth set out of the waters and by the waters by the Word of God August de Ciuit Dei l. 20. c. 18.
to all these acceptions I thinke is the right vnderstanding of the place Touching vers 15. The long suffering of the Lord is called saluation because it is a meanes of saluation when by being yet spared from iudgement the sinnes is moued in this time to repentance and so the more are saued who otherwise if the world had beene sooner destroyed must needs haue perished As our deare brother Paul hath written to you Here are three questions moued First whether Peter doth alleage Paul to confirme his doctrine or wherefore Secondly what Epistle of Paul is meant Thirdly in what part of his Epistle to them Paul speaketh to the same effect with Peter here To the first Occumenius answereth Oecumen that Peter being the chiefe of the Apostles doth alleage Paul here in humility not that he needed the approbation of his consent And indeed both great humility and loue appeareth in this one passage Paul hauing charged Peter so much in some part of his writing with doing amisse and being worthy to be blamed Gal. 2 11. yet Peter not stomaking this giueth him his due that hee was a man of great wisdome And indeed as some rightly note Tho. Aquin. that Peter alleageth Paul to confirme that which he had written because being called extraordinarily there might be some question of his Apostleship and againe the truth being confirmed by more witnesses hath the more force in the hearers Luther Some doubt hath beene made as Luther noteth in regard of this citing of Paul whether this Epistle be Peters or no but as hee well concludeth there is no reason to doubt of it being so long agoe without contradiction receiued into the Canon there being also so good reason of alleaging Paul To the second some hold that no particular Epistle is meant vnto the Iewes Occumen Beda Th. Glos Ordin but his Epistles in generall in any of which what is written of the last Iudgement and the state to come is written to all Christian people But because his other Epistles are spoken of in the next verse it seemeth plaine to me that the Epistle to the Hebrewes in particular is meant for Peter in writing here to all the faithfull includeth also the Hebrewes that beleeued intending their consolation and instruction as being chiefly of his cure for the ministry of the Circumcision was committed to him and therefore he speaketh here vnto them as the chiefe Beza pointing at the Epistle by Paul written to them as Beza hath also noted And so to the third whereas Oecumenius and some others will haue that place Rom. 2.4 meant here I thinke rather with Beza that Heb. 10.24 c. is the place here intended As also in all his Epistles Vers 16. speaking of these things in which things some are hard to be vnderstood c. Here also are diuers questions First of what things Paul speaketh in all his Epistles To this it is easily answered that hee speaketh of the iudgement to come and of Gods long suffering and the vse to be made hereof to be wonne to repentance and a study of holinesse for the places are easie to bee found wherein hee speaketh of all these things Secondly to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein hath reference whether to the Epistles or to these things Robertus Stephanus saith that there are three copies wherein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if it be so the Epistles are plainly meant Beza approueth of this because if the argument in hand be meant Peter hath spoken more mystically hereof then Paul euer did But the copies generally receiued haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore without altering the word I thinke that both Epistles and the contents of them are meant as also Beza first expoundeth it Thirdly wherefore did Paul write in such manner that he is hard to be vnderstood Th. Anglic. and not rather plainly Some thinke that this was done because he would not haue the Heretikes to vnderstand his writings but for such as were rightly affected he sent some Disciple or other to expound all things vnto them as appeareth in some of his Epistles where mention is made of them by whom they were sent Irenaeus li. 3. c. 7. Hieron Epist 50. Nissen Tractat. in 1 Cor. 15. Chrysost Hom. 9. in 1 Cor. Some say that the profundity of the matters by him handled is the cause why they are so hard to be vnderstood and because through celerity of speech he vseth many Hyperbatons Some because hee could not expound in the Greeke tongue which hee did not so well vnderstand such profound matters and therefore he vseth certaine peculiar idotismes and phrases of speech But that one reason yeelded by our Sauiour Christ of his speaking darkly and by Parables seemeth to me to be a reason sufficient of all the obscure passages both in Saint Pauls writings Mat. 13.12 and in the rest of the holy Scriptures viz. that the wicked in hearing might not vnderstand this obscurity being as a spirituall iudgement against them to their damnation as is also intimated in this place and that euen hereby we might be moued to craue the assistance of Gods holy Spirit and the more willingly resigne our selues to be guided thereby in a spirituall and holy life which is the way to vnderstand these mysteries Other reasons may be yeelded but this is the principall and therefore I rest herein Fourthly seeing the Scriptures are hard to be vnderstood is it damnation to mis-vnderstand some hard passages of them I answer to mis-interpret any hard passage so as to make it a ground of such errors as ouerthrow the Christian Faith in any part is damnable but not simply to mis-vnderstand any hard place whatsoeuer As for example when Saint Paeul teacheth iustification by Faith without the workes of the Law to vnderstand this as if no regard were to bee had vnto good workes when he teacheth election to be of Gods meere grace and mercy to vnderstand it so as to cast away all care of being such as may haue the comfort of election and when Christ affirmeth vnto Peter Vpon this rocke will I build my Church c. to vnderstand it as a ground of the Popes infallibity of iudgements so as that whether he be good or bad learned or vnlearned his dictates shall be accounted as God Oracles these I say and the like mis-vnderstandings for their dangerous consequences are wrestings of the Scriptures vnto damnation in stead of milke sucked bloud being thus pressed herefrom which nourisheth not but destroyeth the soule Whether were it not better to debarre the ignorant multitude from reading of the Scriptures seeing there is such danger in the mis-vnderstanding of many passages therein So indeed hath the Church of Rome thought but because in other places all are inuited to reade and to meditate euen in the darkest places of the Scriptures Keuel 1.3 no such inferēce ought to be made but
words to bee a laying of a ground of the loue spoken of before as if he should haue said Beza Piscator Oecumen I know that ye will not all receiue this doctrine alike and therefore I addresse my selfe to speake vnto you seuerally as ye are little children or fathers or young men and so the benefits spoken of are vnderstood as promises to Christians of each condition But others expound them as an introduction to the exhortation following vers 15. as if he had said Tho. Aquin. Gorran I haue hitherto admonished you to loue one another now let me giue you warning of the impediments that will hinder you from this loue viz. the loue of the world yee little children ought not to doe it because it becommeth children to obey their Parents now our heauenly Father forbiddeth this who hath forgiuen you your sinnes and therefore great reason is there that ye should refraine from that which cannot stand with the loue of him who hath shewed so great loue vnto you Again ye fathers ought not to loue the world because ye haue knowne him that was from the beginning whom the world hateth ye know him by Faith being ioyned vnto him so that ye cannot loue the world which is against him Lastly yee young men ought not to loue the world because yee haue ouercome that euill one that is the Deuill who is the God of this world whereas it is the part of one vnder his dominion to loue the world not of one that hath ouercome him for so hee should againe be ouercome by him And to this exposition doe I subscribe because these words are plainly rather an exordium to some thing afterwards to be deliuered than a conclusion of that which was before deliuered To the fourth to loue the world as all agree is to loue it as it is opposite vnto God for God himselfe is otherwise said to loue the world Ioh. 3.16 Oecumen Th. Aquinas 2 Cor. 4.4 to loue the world therefore is to loue and by louing to be ioyned vnto the wicked who are in diuers places said to be the world and so the Deuill is called The God of this world To loue the things of the world is to loue riches and honours and pleasures vnto superfluity not for necessity for the things of this world may be beloued and sought after so farre forth as they are necessary for vs but to be ouermuch affected vnto these things this is sinne To the fift Augustine Tho. Aquin. those things that are said to be in the world are such as the world of wicked men are affected withall The lust of the flesh this is the desire of any thing that is delightfull to the taste or the touch and to the outward man as eating and drinking excessiuely and whoring and playing inordinately And though the heart lusteth after these things yet it is ascribed to the flesh because it is acted hereby The lust of the eyes that is the desire of such things as are goodly to the eye as of gold and siluer garments and faire buildings The pride of life in Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oftentation or iactation or boasting proudly of any worldly thing being puffed vp and made vaine-glorious hereby to be through pride so set vpon estimation in the world as that a man will rather die than be any way disgraced He that loueth the world thus the loue of the Father is said not to be in him and here a reason of it is rendered because this lust is of the world not of the father that is of Gods enemy opposite so that he which is led hereby cannot loue God Aug. Tract 9. in Iohan. Saint Augustine readeth these words thus If any man loueth the world the Spirit of the Father is not in him but none else reade it so He also illustrateth this place by the example of our first Parents so likewise Beda and Prosper Beda Prosper who saith That the lust of the flesh in them was to taste of the forbidden fruit the lust of the eyes to haue their eyes opened for hereby the Serpent tempted them and the pride of life to be like vnto God Beda also sheweth these three to haue beene vsed for the tempting of our Sauiour Christ Mat. 4. The three things here taxed are Pleasure Profit and the rising of pride in the heart the first tempting the voluptuous the second the couetous the third the ambitious as such as desire to be magnified Note Note that there is great reason indeed why the loue of God should be deare vnto vs neither should we bee carried by any thing in this world against this loue for this were wonderfull ingratitude seeing his benefits bestowed vpon vs are so great the forgiuenesse of our sinnes the knowledge of hidden mysteries and spiritual strength to ouercome our most deadly enemy that worketh and preuaileth by the world to reduce vs into his bondage againe Let the voluptuous therefore the couetous and ambitious consider of what base minds they are to be allured by such vanities wherein there is no true or enduring comfort to be found thus to lose comfort which would haue beene for euer vnto them in God CHAP. 2. VER 18. Little children it is the last houre and as ye haue heard that Antichrist commeth there are now also many Antichrists Vers 19. They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. The Apostle hauing admonished against the loue of the world Th. Aquinas now giueth warning against heresies lest we should be seduced hereby and that by a fourefold reason First because it is heresie contrary to Christ making them Antichrists that hold it and hereby he sheweth that it is the last houre that is the sixt age or a time like to that of the Antichrist for the greatnesse of the persecution or in respect of euery particular mans life Secondly because Heretikes are separate from the Church They went out from vs to Iudaisme or Paganisme because they were not of vs by election or predestination they were amongst vs by the partaking of the same Sacraments but not by the communion of loue That they might be made manifest that is that by their going out they might be discouered to be false brethren and we might be no longer deceiued by them Thirdly because they had an anointing whereby they knew all things that is the holy Ghost whereby they knew the malice and wickednesse of these Antichrists and so were armed to withstand them and he calleth it an anointing from the holy one that is from Christ from whom as an head all knowledge and grace is deriued to vs his members Ioh. 1.14 Fourthly because the doctrine of Heretikes is a lying doctrine and the most hainous lying of all because it is to the denying of Christ Now the Iewes properly denied Iesus to be the Christ but
all Christians that obey not his precepts doc indeed deny him as Titus 1. They say that they know God but by their deeds they deny him And such an one is Antichrist that is an enemy to Christ and hath not the Father neither that is propitious to him or knoweth not the Father for if ye had knowne me saith Christ yee had knowne my Father also Iohn 14. Mayer Oecumen The doubts of this place are first how it is said to bee the last houre Oecumenius pitching first vpon that of euery particular man who hath but a short time to liue here Chrysostome yeeldeth afterwards an other reason out of Chrysostome because any time diuided into three parts when the two former are past that which remaineth is called the last and so two parts of the worlds age being past which hee calleth houres hee calleth the time vnder the Gospell the last houre And yet he yeeldeth another reason why it is called the last houre viz. because it is the worst by reason of the Deuills being most busie with his temptations and stirring vp troubles and persecutions against the Church more than in times past Others vnderstand when he saith Gagneus Faber Stap. now is the last houre that the last times are now at hand wherein Christ will come to iudgement because the Antichrist is to come towards the end of the world and when his forerunners are come it is euident that it will not be long before he commeth I subscribe to that of Chrysostome the time of the Gospell is the last houre because the third and last part of the worlds age 2000. yeeres were before the Law 2000. vnder the Law and so if a like proportion of time be to this last as was to the two former Saint Iohn might well say in his time it was the last houre though the world be not yet ended The words will not so well beare this interpretation without wresting the last houre is at hand or is like vnto the last for he saith plainly It is the last houre and repeateth it againe There are many Antichrists whereby we know that it is the last houre As if he should say The comming of Antichrist argueth the last houre now are many Antichrists that is now he hath begunne to enter vpon the stage by his fore-runners and to act his part therefore now is the last houre The second doubt here is who is the Antichrist and by whom they heard of his comming The Lord Iesus speaketh diuers times of one comming in his owne name whom they would receiue as Iohn 5.43 Ch. 7.18 Mat. 24.15 And Daniel long before Ch. 7.11 12. described this Antichrist in his type and Saint Paul 2 Thess 2. after which this Epistle was written Now hee speaketh of him in the present tense he commeth both for the certainty and because hee was come then in his forerunners the many Antichrists of whom he speaketh in regard of whom Saint Paul saith The mystery of iniquity now worketh For they and he are all vnited in the same wicked and lying spirit by which they are deceiued and deceiue others to their destruction The Papists contend that the Antichrist is but one man yet to come who shall reigne but three yeeres an halfe immediatly before the day of iudgement But ours teach him to be a succession of men who are all as one continuing from generation to generation to doe the same Antichristian acts in the same place euen as each beast of the foure spoken of by Daniel serued to set forth the succession of Kings in each Monarchy of the Assyrians Medes Persians and Greekes How true this our tenent is and how false the other there will be a more fit place to shew Reuel 12.13 c. Who they are that he calleth Antichrists saying Now there are many Antichrists To this it is generally agreed that the Heretikes of those times were Antichrists as Simon of Samaria Ebion and Cerinthus and the Nicolaitans for these as enemies of Christ some opposed his humanity and some his diuinity they sought by deceitfull perswasions to draw men away from the truth of the Christian Religion to error as Antichrist doth and therefore for the likenesse of their conditions are called Antichrists as Iudas was called a Deuill and Peter Satan Thus Ireneus calleth the Valentinians Marcionites and Arrians Orig. in Mat. 24. Hieron li. de non pauendo Ambros Epist ad solitar Chrys 2. Thes 2. Antichrists Origen Ierome Ambrose and Chrysostome call all sorts of Heretikes Antichrists The many Antichrists therefore in this place are such as by corrupting of the truth were enemies vnto Christ who was altogether for the truth Whether any Christians are priuileged from falling away into Antichristianisme and consequently into sinne so as that they should be damned therefore because he saith they were not of vs for if they had bin of vs they would haue continued with vs. Oecumen Tho. Aquin. Gorran Faber Stap. c. I answer that it is most plaine here that none can fall away so which are of the number of the Elect whom God hath predestinated vnto life as all Expositors agree They that fainedly ioine themselues vnto the faithful or lightly without duly considering what they must suffer that follow Christ or what the doctrine of the Christian Religion is what purity holines of life is hereby required may shall fall away because though they be in the number of the faithfull yet they are not truly faithful sound and sauing grace was neuer wrought in them so that when such doe fall away what shew soeuer they formerly made it cannot be hence gathered that a man may fall euen from true faith and grace but rather that they neuer had any true faith for such fall not away and it was Gods prouidence that they should be thus discouered that in them it might appeare what shall become of all the rout of Hypocrites and temporany Christians that goe with others to the same duties but they want such good and faithfull hearts whereby they should be throughly affected to the earnest embracing of the Word and to be reformed thereafter Here then is a ground for the certaine perseuerance of all the Saints and against that vncomfortable doctrine of their falling from grace to be damned It is certaine that they which are of vs goe not out from vs and who are such if not they that haue true faith and repentance for from hence we may certainly reason to proue our election But of the certainty of faith I haue said more already vpon Rom. 8. The Iesuite is so troubled at this place Lorinus making so plainly for the perseuerance of the elect and consequently of such as are effectually called to the grace of the Gospell as that hee saith he knoweth not what Saint Iohn meant to speake thus seeing neither comfort nor profit could hence redound vnto them to whom he wrote And then
Hence the master of the sentences deliuereth it that the holy Ghost is loue essentially seeing it is the holy Ghost whereby we abide in God and we are said by loue to abide in him Tho. Aquin. Tho. Aquin. saith that loue is twofold First whereby we loue elicitiuely and formally and this he granteth is a created habit or else effectually and exemplarily and this is the holy Ghost But most consent that God is said to be loue in the abstract as he is said to be goodnesse iustice and wisdome because he is infinitely louing an example whereof is immediatly subioyned and such a fountaine of loue as that they which are in him cannot but loue one another Now God is said to be loue Vers 11. Th. Aquinas Si tantus tantillos iustus iniustos creator creaturas nos qui samus fraâ—res pares natura conformes debemus inâ—â—cem diligere Verse 12. that finding it impossible for vs to loue as we should wee might seeke it of him Secondly how doth it follow from Gods louing of vs that we ought to loue one another This he resolueth afterwards vers 20. because we cannot otherwise shew our loue to God but by louing one another Againe as Thomas Aquinas hath it by his example who is our Father we his children should be drawne to loue If so great an one loued so little ones the Creator the creatures the Iust the vniust we that are brethren and equall and of a like nature ought much more to loue one another The loue of God is said to be perfect in vs as perfection is opposed to fiction it is in vs indeed neither doe wee make shew hereof only And this true loue he calleth the spirit Vers 13. We know that we abide in him by the spirit which he hath giuen vnto vs because it is a principall gift of the spirit Thirdly what meaneth he when he saith As he is so we are in this world therfore we haue boldnesse in the day of iudgement Vers 17. Oecumen To this Oecumenius may answer for all that we are as Christ was in this world when by the mortification of the deeds of the flesh we represent Christ dying for vs and by true brotherly loue we come as neere vnto him as we can for who so doth thus shall appeare at the last day not vnto condemnation but vnto life and saluation Augustine expoundeth it of God Augustine as he is so we are in this world if wee loue our enemies and so doth Beda Beda There needeth no contention whether of these wayes it be expounded but that being vnderstood of Christ is may seeme to be put for was but one saith Catharinus that Christ is still in this world in memory and example being alwaies propounded to the eyes of the faithfull Fourthly how is loue said to be without feare and that loue casteth out feare seeing to feare is elsewhere commended Vers 18. Oecumen To this also Oecumenius answereth that there is a two-fold feare the first initiall when for feare of punishment a man commeth vnto God the second profiting whereby a man out of the perfect loue which he beareth vnto God becommeth sollicitous lest in any thing hee should faile of doing that which ought to be done towards him whom he most dearely loueth Psal 19.10 August Ser. 214 de temp lib 83. quaest q. 36. Tantò minor sit timor quantò patria quò tendimus propior maior enim timor debeâ—esse perigrinantium minor propinquantium â—â—â—â—us perâ—â—â—entium and this loue when a man attaineth to he is without all feare of punishment and so without the trouble that commeth by this feare And of this the Psalmist speaketh affirming it to be pure S. Augustine saith that no man whilest hee liueth can be free from feare because he cannot be free from sinne and so hath not yet perfect charity but this feare is the lesse by how much the Countrey to which we are tending is the neerer for the feare of those that are in their perigrination is the greater the feare of those that draw nigh is the lesser but of those that come thi her none at all Touching the initiall feare before spoken of he granteth it to be necessary to bring vs into a right Christian estate as the bristle maketh way for the Shoo-makers threed a burning hot iron though for the present it maketh the wound paine the greater yet by drying vp the putrified humour it taketh away all paine at the last Tertul. in Scorpiaâ—â— cap. 12. Tertullian saith that the feare which is not in loue is worldly feare whereby a man is not afraid of death for Christ his sake But the feare of death is not here handled but the feare which is in respect of the day of iudgement of which hee spake in the words before going And therefore I subcribe to Augustine and Oecumenius that no seruile feare breeding anxiety and trouble in the minde is in perfect loue so that a man should be in feare of damnation for the more perfection of loue a man attaineth to the more free he is from all such feare being at peace with God This feare is the lesse the more grace a man hath attained vnto but at the day of iudgement when charity shall be perfected there shall be no such feare at all but all confidence and boldnesse to which feare is here opposed Feare of punishment is in the beginning of grace but after some proceedings made herein this worketh no more but the feare of offending God because he is good and gracious so that there is no painfulnesse now any more in respect of the punishments to come but the trouble of the minde that is ariseth out of a sollicitude and carefulnesse about being in Gods fauour and continuing therein in respect of our owne infirmities Fiftly why doth he affirme that he which loueth not his neighbour whom hee seeth cannot loue God Vers 20. whom hee seeth not To this it is commonly answered that things seene and present doe affect vs more than those that are absent and not seene our brother that is like vnto vs continually with vs and subiect to the same affections and necessities if hee be not loued of vs in naturall reason it cannot be that we should loue God whom we see not But yet by faith we may apprehend so of him as to loue him more Note Note how great the excellency of loue is in that God himselfe is said to be loue it is thus spoken of him in respect of any other attribute of righteousnesse or wisedome or power but onely of loue that we might the more prize his endlesse loue towards vs in giuing his onely Sonne to the death for vs and so be the rather drawne to mutuall loue Note againe that the onely way to haue a quiet conscience Note and not to be distracted with the feare and dread of
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
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.
that the vertues of this Lambe should be thankfully commemorated It is called a new song in respect of that in the former Chapter there are the praises of the creation which was of old here the praises of the redemption which was new Quest 3. Vers 9. And wee shall reigne on the earth How shall the Saints reigne vpon earth or how is it that being Kings in Heauen they ioy in thinking vpon a future reigning here Answ Forbs Brightman Some vnderstanding all of the Church militant say That reigning vpon earth is nothing else but being in the Kingdom of grace whilst we liue here Others vnderstanding it of the Saints in Heauen Bullinger Pareus say That the reigning vpon earth shal be when at the last day the Iudge descending they shall come together with him in great glory and shall appeare to be the Kings and Priests of God with Christ iudging this wicked world Arethas Mat. 5. Others againe vnderstand by earth that new earth which is promised to the meeke when it is said Blessed are the meeke for they shall inherit the earth And vnto this as the most probable doe I subscribe for there shall be a new Heauen and a new earth Chap. 21.1 and here shall the godly reigne in glory not as the Chiliasts and Turkes hold liuing in earthly pleasures for that is grosse neither is it to be thought that such pleasure is affected by such as are heauenly and spirituall but after the consummation of all at the Day of Iudgement the Saints shall reigne in another world which in allusion to this consisting of Heauen and Earth is called a new Heauen and a new Earth Or else consider whether it may not be vnderstood of the vpper hand which the Christian Religion should get of all false religions when Emperours and Kings should become Christian for being all of one mysticall body when the Christian Church getteth the principality the Saints in Heauen may reioyce to foresee it and say We shall reigne vpon earth that is our company which belong vnto the Lambe and admire and praise him as we doe And it was no small comfort to know this then when as all Empire and dominion was in the hands of heathen men and persecutors it must needs cheare vp the heart greatly to vnderstand what power Religion should haue ouer the Thrones and Scepters of this world and the ancient seruants of God may well be said to reigne vpon earth also because their dictates and instructions are generally receiued and obeyed vpon earth Quest 4. Vers 13. And I heard euery creature in Heauen and in earth vnder the earth and in the sea and all in them saying blessing and honour c. What are the creatures vnder the earth and how doth euery thing speake the praises of God when as all cannot speake Answ Ribera The Papists will haue the soules in purgatory meant by those vnder the earth some the Deuills who are compelled to giue glory to Christ But the best exposition is of the creatures which dwell in subterranean places for both they that are without and within the holes of the earth are called vpon to praise God Psal 148. and doe praise him and the Lord Iesus Christ in their kinde by whom a restauration of the world is attained when the faithfull shall be glorified as is declared Rom. 8.21 and for this cause they serue his prouidence which is their praising of him It is generally signified hereby what a consent there is amongst all things which are in expectation of benefit from Christ in celebrating his praises that we may doe likewise CHAP. VI. HEre is shewed how the Lambe beginneth to open the Seales in order and what followeth vpon the opening of each of them by such things as appeared future euents concerning the Church of God being emblematically set forth as the opening of euery Seale succeedeth one another and after the Seales follow the Trumpets Eullinger Forbs Brightman Lyâ—a Antonin Ambros lib. adulterinus Fox and after the Trumpets the Vials so some will haue the euents hereby set forth to succeed one another in order in diuers ages to the end of the world And some begin the computation from the beginning of the world by the seuen Seales vnderstanding the seuen ages Some from the foure Monarchies of the Assyrians Medes and Persians Grecians and Romans which they will haue set forth by these foure horses which beginnings cannot stand because Iohn is not taken vp to see things past but to come by which reason also that opinion reckoned vp by Andreas is confuted expounding the first Seale of Christs Birth Andreas ex Methodio the second of his Baptisme the third of his Miracles the fourth of his Arraignment the fift of his Buriall the sixt of his Descent c. The rest which speake more probably beginne the time at the Apostles going out to preach the Gospell in all nations and so apply euery thing to some notable accident as one happened after another from age to age Yet because at the opening of the sixt Seale mention is so plainly made of the last day of Iudgement as that it is but a wresting of the words to expound it any other way and againe at the sounding of the seuenth Trumpet it is so confidently affirmed that time was no more chap. 11. and the time is said to be come of iudging the dead vers 18. which cannot be meant but of the day of Iudgement and againe Chap. 14. the Vintage is cut downe and the Wine-presse trodden and againe Chap. 20. the dead arise and come to iudgement I cannot see how that computing of all things in order to the end can stand because the day of Iudgement which is last of all commeth so often in the way There are therefore that beginning the time at the propagation of the Gospell abroad in the world make diuers periods in these visions holding that within euery period most notable things which should happen to the end of the world are set forth Parcus in the first more obscurely and in euery following period more plainly and yet not alwaies the same but if any thing of note hath beene omitted in the former it is supplied in the periods following neither is euery one so vniuersall as another for some set forth the estate of the Church persecuted by Tyrants flourishing vnder Christian Emperours persecuted by Antichrist shaking off his yoke as the vision of the seuen Seales of the seuen Trumpets of the woman with childe cloathed with the Sunne and of the Angell binding the Dragon being afterwards loosened againe but some set forth that part of the estate of the Church only which was in Antichrists reigne and ouerthrow as the seuen Vials and the vision of the great whore and her destruction And vnto this as being most without exception doe I subscribe the rather because S. Augustine long agoe gaue some light to this method saying
is but a little booke in comparison Moreouer the contents of the other booke were before declared and therefore superfluous it was to propound it againe Pareus Bullinger Forbs One foot set vpon the sea and the other vpon the land some vnderstand to haue beene done to shew Christs dominion ouer sea and land euen in the time of persecutions when he might seeme to haue beene cast out of his possession Others allegorically Brightman Tho. Aquin. Beda by his feet vnderstand the instruments of rearing vp the Gospell againe and so apply his right foot vnto the most famous and the left to others of lesse note these were set vpon sea and land when all sorts of people were admonished by them But there needeth no such curiosity here for what doth he come to foretell of but the approach of the end of the world Which for so much as it consisteth of sea and land how could hee addresse himselfe more fitly to tell of the destruction of it than by this gesture of setting his feet vpon sea and land and lifting vp his hand to heauen Touching his loud cry and the seuen thunders hereupon vttering their voyces which Iohn must not write these things serue further to declare the terrour of this messenger sent from heauen for when the Lion roareth the beasts of the forrest tremble so when this Angell is set forth roaring so loud that a thundering noise reboundeth againe from the sound of his voyce the Lord would haue men to tremble at it and repent and turne to the Lord from their sinnes wherein they are noted hitherto to haue persisted The things vttered by the thunders the Lord will not haue written because in all likelihood they were copiously set forth in other parts of holy Scripture nothing being more frequent than to admonish to repent and to threaten the impenitent And the thunders are said to be seuen which is a number of perfection to shew that many terrours should come vpon the world if haply they would be rouzed vp hereby Others by these thunders vnderstand the ministers of these times Brightman who like sons of thunder cry aloud to moue men to repentance and the number of seuen is vsed to shew that they are guided by the Spirit with his seuen-fold gifts neither doe they vtter any thing but from Christs mouth whose ecchoes they are What they vtter must not be written because there are some mysteries which should not be knowne now Pareus but are reserued for after times Pareus as he referreth all things here in common to all the six trumpets before going as matter of consolation to the godly so hee vnderstandeth the ministers in the time of persecution who did not forbeare to vtter their thundring voyces against Tyrants though vnto deafe eares which is noted in that Iohn is forbidden to write for when any thing is spoken or writteÌ„ but not regarded it is as if it were not written And this is spoken that Gods ministers might not be discouraged but account of their ministery as most precious therefore sealed vp though vnprofitable to saluation to the wicked world Let the reader follow which of these he wil but the first seemeth to me most naturall and lesse strained Pareus Pareus mentioneth other words here vsed in some copies as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Andreas and Bibliaregia pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all commeth to one After these things write againe and write not these things Touching the oath here taken it is to assure vs that it will not bee long before Christs comming to iudgement but vnder the sound of the seuenth Angell that none might deferre the time of their repentance And yet for so much as the time of this Angels sounding is vncertaine Napieâ— though we may know when it beginneth the iust time of the Lords comming to iudgement cannot hence bee gathered Wherefore that straine of some which make the seuen seales and trumpets to parallel one another and to containe euery one an equall portion of time viz. either two hundred and fifty yeere more or lesse and from this ground determine of this time of iudgement is to be declined as erroneous seeing these times haue appeared to bee vnequall some one being as long as two or three others And he calleth the Lords comming to iudgment the consummation of this world the mysterie of God by the Prophets foretold because it is hidden from most men and yet apprehended by faith onely but the Prophets did not cease from time to time to speake of it Thus all Expositors agree but onely Brightman who expounde h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delay Brightman and the mystery of God of the calling home of the Iewes and of their flourishing estate after this their calling foretold by the Prophets So that he will haue this booke to extend no further but to the accomplishment of this mystery But for so much as plaine mention is made of the rising of the dead vnder the seuenth trumpet to come to iudgement Chap. 11. vers 18. it is euident that the mystery to be finished here mentioned is the consummation of the world and not the vocation of the Iewes Touching the eating of this little booke Iohn is herein made a figure of those instruments whom God meant to vse to set open the Scriptures Ezech 3. after that they had beene so long shut vp For by earnest studying they did euen deuoure this booke taking great pleasure in this study but afterwards it was an occasion of much suffering set forth by the sweetnesse in the mouth and bitternesse in the belly Thus most Writers agree Rupertus Thom. Aquin. but some vnderstand this of the person of Iohn who was to returne from banishment and to preach the Cospell againe But the extent of his preaching here mentioned is so great as that it cannot agree to his person who preached onely in Ephesus a few yeres after this Againe it is vnder the sixt trumpet long before which Iohn was departed Andâ—â—aâ— Some thinke that Iohn shall liue againe in the dayes of Antichrist and come and prophesie with Enoch and Elias But this is a fond phantasie the truth hath already beene shewed whereupon wee may build because confirmed by experience The word of God being shut vp in the time of Popery hath long agoe beene set open againe by the hand of a strong Angell and it hath beene prophesied againe to many Kings Peoples and Nations and although it be opposed to this day and Popery oft getteth the vpper hand in sundry places yet herein the truth suffereth but as in the time of the Primitiue Church it was aboue three hundred yeeres before that it was generally receiued then so that the time of iudgement when an end shall be put to all things cannot be farre off and this should moue euery one of vs to turne speedily to the Lord by true repentance and to beare patiently any
was crucified Here the Papals triumph as if by no meanes the Pope could be counted an instrument from the bottomlesse pit killing the Lords Witnesses and exposing their bodies without buriall seeing it is plaine they thinke from hence that these things shall be done at Ierusalem and not at Rome for Ierusalem is the great City where Christ was crucified and which the Prophets were wont to vpbraid by the name of Sodome and Egpyt for their vncleannesse and idolatries there But who so shall attentiuely consider the whole passage here shall easily finde that by Ierusalem must be vnderstood necessarily a farre larger place than that City seeing that vpon the entrance of this prophesie that which shall be trodden vnder foot by the Gentiles is called the holy City which no man can deny to be the Christian Church in all parts of the world whereof that holy City was a type and therefore according to the vsuall phrase of holy Scripture it is set forth by that name This then being taken for granted the same prophesie still continuing about that which should befall the seruants of God in this City being a long time at the will of their enemies it cannot with any probability be denied but that this spirituall Egypt and Sodome where the Lord was crucified is the same holy City of the vniuersall Church destined yet to the treading vnder foot of the Gentiles this being one most tyrannous act executed by them to expose the murthered bodies of Gods faithfull seruants vnburied euen here But this Church becommeth first another Sodom for vncleannesse an Egypt for idolatries and yet is old Ierusalem for crucifying and putting to death the Lord Iesus in his members This great City then is the vniuersall Church before called the holy City trodden vnder foot by wicked enemies not in respect of all the parts for the Temple and the Altar are exempted but in respect of those parts which are oppressed by the enemies of the truth both Turke Pope and chiefly the Pope whose iurisdiction is most infamous for vncleannesse and therfore called Sodom and for idolatry being therefore called Egypt and for murthers being therefore here set forth by a Periphrasis Where the Lord was crucified Ierusalem I grant is properly the City where our Lord was crucified but seeing all that hath beene said hitherto of the place is allegoricall this cannot be in any reason taken properly but allegorically also the City where our Lord was crucified that is Ierusalem imbrued in the most innocent bloud for the Roman Church so full of innocent bloud Ierusalem another Sodom and Egypt for the Roman Church a very Sodom and Egypt for the vncleannesses and idolatries as much reigâ—ing here as euer they did in those two cursed places Our Diuines doe all generally in effect say the same for they agree vpon the popish Church here meant But that some apply it vnto Rome Brightman as from whence the authority to crucifie Christ was deriued and so the great City where the Lord was crucified setteth forth the Roman Empire for which cause it is not only called Sodom a City but Egypt a Country and whole dominion which is now vnder the Pope as it was then vnder heathen Emperours Pareus Bullinger Some repeating the word spiritually say that it is meant where the Lord was crucified spiritually in his members neither can it be meant properly of Ierusalem because all nations and tongues shall see these dead bodies which could not be in one City againe this is doubtlesse the same City ruling ouer the Nations afterwards more amply described which the learned amongst the Papists themselues cannot deny to be Rome Touching their rising againe whereupon a great feare fell vpon those that saw them vers 11. and their being called vp into Heauen and ascending in a Cloud their enemies beholding it vers 12. Some vnderstand hereby other men of the same zealous spirit that they were of which were slaine Bullinger whom God stirreth vp to abate the ioy and to strike new terrour into the Antichristian Sect who are finally receiued vp into Heauen at the last day in the sight of their enemies the Kingdome of Antichrist being first much ruined by their meanes great warres being stirred vp called an Earth-quake by which many thousands are shine here called 7000. and the state in a great part commeth to ruine here said to bee the tenth part of the great City whereupon men suruiuing who were formerly deluded returne vnto God giuing all glory to him alone not making others partners with him any more as in their ignorance they had before done With this consenteth Pareus Paâ—â— but that he will haue their ascending to bee the honour and esteeme which the Teachers of the truth come into when their true doctrine is againe reuiued and preuaileth by meanes of such as God stirred vp in the roome of those that were formerly slaine by the enemies of the truth for thus Iohn Husse and Ierome of Prague being killed and their tenents condemned for hereticall liued againe in Luther and Melancthon and Caluin c. and were highly honoured and esteemed of together with their doctrine as also these and other their successors maintaining the same wherby great terrour was stricken into the Papals and that state being much ruined many were turned to the truth Brightman Brightman will haue this ascending to be of their doctrine concerning which a decree was made by Cesar Ferdinand and other Princes Sleid. lib. 26. that the Religion of the Augustane confession should bee free for all men ann 1555. sept Calend. Octobris Hereupon followed a great change in the state called here an Earth-quake the Pope loseth a great part of Germany the tenth part of his reuenue and the religious lose their meanes whereupon their life depended But these are said to be but 7000. the generall losse the fall of the tenth part of the City because this losse by the supressing of superstitious houses was not so great extending but to particular persons as the vilifying of the Pope for hereby the state in generall was greatly shaken For mine own part I consent with these learned Authors in that wherein they all agree that by the two Witnesses reuiued is not meant properly the raising againe of two particular persons Enoch and Elias as the Papists hold for this hath beene sufficiently confuted already but the stirring vp of others in the roome of such witnesses of the truth as haue been slaine during the reigne of Antichrist Yet I doe not thinke that this is to be brought within the compasse of the 1260. daies as already accomplished but that this shall be in the last declination of Antichristianisme at what time the enemies of the truth shall haue no more power to persecute and destroy as yet they haue For within the compasse of that time of their power as any haue beene stirred-vp they haue not stood still as affrighted hereat but they haue
not in a corner but in all countreys and nations of Christendome and shall wee doubt not be diffused into all other parts ere long This is the same in effect with that Chap. 10. Thou must prophesie againe to Nations and Kings and many peoples Feare God Vers 7. and giue glory to him c. this is all the effect of our preaching now and the speech is adaptated to the present occasion for in the time of Popery men feare the beast Pareus giue him glory and worship him as most admirable as was shewed Chap. 13. The chiefe thing therefore now to be pressed is to feare God and to worship him by giuing ouer that fond admiration of the Pope whereby they were drawne after him trusting in him and receiuing his Dictates as the Oracles of a God which indeed is the worshipping of him And the phrase here vsed giue glory to God doth fitly answer that in Chap. 11.13 where it is said that the great city being fallen and seuen thousand slaine the rest trembling gaue glory to God that is were conuerted from that superstition The time of his iudgment is come that is is at hand so that wee may gather hence as Chap. 10. where after the open booke appearing the Angell sweareth that time shall be no more c. that now since these things haue come to passe the destruction of the Pope and Papacy and of all wicked ones is very neere euen at the doores Touching the second Angell proclaiming the fall of Babylon Vers 8. it is plaine that by Babylon here the old city of the Assyrians so called is not meant both because this Babylon is described to be such as had dominion in the time of Saint Iohn ouer the Kings of the earth Chap. 17.18 and because the people of God are bidden to come out of this Babylon where they had not beene fiue hundred yeeres before the time of this Prophecie But some haue held that by Babylon the world is meant wherein there is so much confusion by reason of the Deuils reigning in it But this cannot stand Ambros Beda Arethas Haimo Primasius Ansel because this Babylon is spoken of but as a part of the world for with her all nations haue committed fornication and when it is fallen yet the world of the wicked remaine for they are threatened with euerlasting torments by the next Angell And lastly wee are bidden come out of Babylon which we cannot doe if by Babylon the whole world be vnderstood If wee looke backe to Chap. 11.8 we shall finde a great city mentioned which before was called the holy City vers 2. trodden vnder foot by the Gentiles two and forty moneths in which city it is said the Lord was slaine and his two witnesses their dead carkasses being cast out and all nations and kindreds beholding them which city all men know according to the letter is Ierusalem but spiritually the Text saith it is Aegypt or Sodome This city I shewed there setteth forth the Church of the Gentiles sometime holy but by Popery and Mahumetisme in time corrupted wonderfully and therefore called Aegypt or Sodom and the fall of it in part is also there spoken of vers 13. Now the same is called Babylon another great city and of great note for rule and dominion and of infamy for idolatry and cruelty and because Rome is the head of this corrupted Church and the chiefe city of the world the Papall Empire residing there but extending it selfe into all parts it is meant by this Babylon the name being aptly changed from Aegypt or Sodom to Babylon Ribera to expresse this imperiall Babel-like power Ribera the Iesuite acknowledgeth Rome to be meant by Babylon here alleging many worthy Writers who affirmed the same As Augustine August de Ciuit. Deid 8.6.22 who saith that Babylon falling Rome was built the daughter of Babylon and another very Babylon so likewise Euseb lib. 2. cap. 14. Beda Oecumen Victorinus Ieronym in Esa 24. Tertull. lib. 3. contra Marcion Sixtus Senensis Ludonicus Viues Lindanus Bellarmine c. But hee will not haue Rome as the state thereof now standeth to be Babylon but as it was vnder the persecuting heathen Emperours But this is a most vaine defence 1. Because Antichrist was not come whilst heathen Rome stood who by the consent of all must be come before this fall of Babylon 2. Because from this Babylon spirituall fornications that is idolatries are deriued to all countreys and nations whereas it was neuer so with heathen Rome for then all countreys were suffered to enioy their owne religions but the Christian onely 3. Because none of the Authors alleged except Tertullian liued whilst heathen Rome stood and therefore could not call Rome Babylon meaning heathen Rome Lastly because this Babylon is afterwards called The great Whoore noting a state apostatizing from the truth sometime receiued to goe after Idols for in the holy Scriptures Israel only and Iudah are taxed for whoredome and not either Countries because they were married as it were vnto the Lord and yet they fell from him to the seruing of Idols Other Nations which were neuer taken in for Gods peculiar though they were full of Idols could not properly be said to goe a whooring no more could heathen Rome but the Popish state now iuling there may justly be thus charged Ribera seeing that it is but a shift to apply this to Heathen Rome at the last leaueth it and saith That Rome is meant as it shall be when in the time of Antichrist it shall forsake the Pope and the Catholike Religion as he laboureth to make it probable that it shall doe But who so is wise will easily see that this is but a shift to elude a plaine euidence To Rome that now is and to the Pope who hath his seat there all circumstances doe so agree as that we are sure this Prophesie thus taken is already verified a state falling from the Pope there and returning to their old heathen idolatry is but a phantasma like the man in the Moone which none but fooles will beleeue to be so indeed Here is now the Empire ouer Kingdomes and Nations here are miracles and shewes that draw the world after the Pope After a long time of delusion by faire pretences the eternall Gospell is come to light againe and this state hath beene much shaken this thousand yeeres and vpward and is in a great part fallen but yet murthereth and destroyeth the Saints according to their old manner from hence are idolatries and superstitions deriued into all Countries and lastly now standeth that reuiued head which was deadly wounded being the seuenth which was to come after Saint Iohns time for of the seuen fiue were fallen one that is Emperours then stood and the seuenth that is the Pope was to come And the Iesuite in yeelding that Rome shall fall away to heathen idolatry from the Catholike Religion doth quite forget himselfe of that grand Maxim that
after this they shall be cast into the Wine-presse of Gods wrath there to be crushed and squeesed in infinite multitudes an infinite long time set forth by the bloud running out in so great abundance arguing both many grapes and a long time of pressing There is no ground by the reaping of the haruest to vnderstand the gathering in of the godly as some would haue it taken for Tares are amongst the Corne and this similitude howsoeuer it doth sometime set forth the putting of an end to this temporall life in all men yet sometime with a particular respect vnto the wicked only as here and Ioel 3.13 and then it is only to be so farre forth applied as it setteth forth a cutting off or destroying from off the face of the earth and if wee shall goe a little further in applying it it must be in that which is vnderstood but in other places further added viz. in respect of that part of the haruest which is to be burnt with fire the tares and the chaffe which it may be is also intimated here by the Angell which is said to be ouer the fire whose office haply it was when the other Angell had destroyed the world temporally to cast the bundles of tares into vnquenchable fire and the grapes which were sharpe and sowre into the Wine-presse of Gods wrath for euermore And this Angell commeth from the Altar fitly because fire is vsually taken from thence for the destruction of the wicked as Chap. 8.5 from whence haply he may be thus described as afterwards hee that powreth out his Viall vpon the waters is said immediatly to be the Angell of the waters Chap. 16.5 so this the Angell of the fire or that had power ouer the fire If any man shall further demand but why doth not Christ appeare the second time like the Sonne of man but an Angell is said to appeare if both apparitions serue to expresse the same thing I answer that in the destruction of the world at the last day two things are to be considered the Iudge by whose power and authority it shall be acted and the instruments which shall be imployed herein the first is the Sonne of man the second the Angels spoken of as one here to shew their going about this ministery as one and according to this twofold consideration there are two diuers appearances of the Sonne of man sitting and crowned and of an Angell neither sitting nor crowned whereby wee are to vnderstand the Lord and Master of this great Haruest and Vintage is Christ Iesus hee onely giueth power to cut downe and a fruit of his iust wrath is the wickeds suffering of endlesse torments but hee doth instrumentally act both the one iudgement and the other by his holy Angels the sentence giuing is omitted here the iust manner of the whole proceeding at that day being sufficiently declared elsewhere He shall come in a Cloud hauing a sharpe sickle in his hand that is being ready to condemne the wicked world and to cut them off with the breath of his mouth as with a sharpe sickle then the Angels with all readinesse as his Ministers shall destroy the world and after sentence by him giuen leauing the godly who are inuited into the Kingdome of Heauen they shall cast the wicked into their place of torment in innumerable multitudes And thus I thinke that all hitherto is made most plaine There remaineth only the space of ground without the City where the Wine-presse is trodden being 1600. furlongs to be considered touching which I finde that most Exposiâ—ors content themselues with this generall that here is set forth the great abundance of those that shall be destroyed so that if men on horsebacke would looke out to it their bloud couereth the ground such a distance and so deepe as that it commeth vp to the horse bridles it being alluded vnto Esa 66.24 where somewhat a like phrase is vsed But one besides Brightman before spoken of Napier who applieth it to England expoundeth it particularly of the time when this great iudgement shall be viz. ann 1600. from the time of this vision that is about ann 1699. But here is nothing to intimate any time but the greatnesse of the place where this Wine-presse standeth Rabbi Menahen Rabbi Menahen vpon Gen. fol. 60. saith that the land of Canaan was 1600. furlongs in length now for so much as all things are carried here on in an Allegory to the Temple the Altar and the holy City which were of the Iewes I doubt not but in this space without the City it is also alluded vnto that Country such an innumerable multitude are destroyed as if such a slaughter of men were made as would ouerflow in this depth all the whole land of Canaan The valley of Iehoshaphat hath beene of old set forth to be the place of iudgement and Tophet Ioel 3. Esa 30. which is in that Country to be wide and large where there is wood enough and the breath of the Lord as a riuer of brimstone kindling it It is without the City of the Saints which is much greater euen 12000. furlongs square Chap. 21.16 not for that the number with shall be tormented together is lesse than the number of those that shall be saued but because to be streightened is an addition to paine to be inlarged an addition to ioy and comfort Touching the Angell of the fire I doe not thinke with some that either here or Chap. 16. where the Angell of the waters is spoken of it can be iustly gathered that diuers things are assigned to diuers Angels to rule ouer for they together are ministring Spirits to execute the will of God sometime in one kinde and sometime in another and because this Angell before Chap. 8.5 is said to take a Censer full of fiery coales from the Altar he may now be brought in by this Periphrasis tacitly implying what shall become of the haruest of the wicked before said to be reaped and hee that afterwards is called the Angell of the waters is plainly so called because he powred out his Viall vpon the waters Note Note that when the godly who haue suffered and beene toiled in this world shall rest most sweetly from all trauell and labour the wicked followers of the beast of Rome and all wicked persons come to burning and pressing with intolerable pangs neither can there be any auoiding of it because the Lord Iesus and his holy Angels from whom none can lie hid and not men who may be deceiued shall be actors in adiudging and compelling them into the Wine-presse CHAP. XV. ANd I saw another great wonder in Heauen Quest 1 Vers 1 2 c. seuen Angels hauing the seuen last plagues c. Vers 2. And I saw as it were a glassie sea mingled with fire c. To what time is this to be referred what is this glassie Sea whereupon the Harpers stand and what is the song of Moses which they
time and be not led hood-winked into ineuitable perdition Quest 2. Vers 13 14 15 16. Who are these three vncleane spirits like Frogs that come out of the mouth of the dragon the beast and the false prophet and what place is that Harmageddon into which the Kings of the earth are gathered and by whom are they gathered together into that place Answ It is agreed that these foule spirits are instruments of the Pope who come as it were out of his mouth because so like vnto him both in the same end which they aime at and the meanes to effect it lying signes and wonders and more particularly I hold them to be none other but the Iesuites because the time of their beginning by Ignatius Loyola within these threescore yeeres doth notably agree and their leaping vp and downe in Kings Courts they being the greatest Statists that the Pope hath for him to maintaine his credit with the Kings of the earth that his reuenues may be no more diminished neither doe their practises to stirre vp to warre against Heretikes vniustly so called disagree for they are knowne to be the very firebrands of dissentions tumults treasons and bloudsheds thorowout all Christendome euer since they beganne to be They are said to be three when as indeed they are many thousands to note out their triple originall from the Dragon who is the Deuill the Beast the Roman State which they trauell for and the false prophet the Pope who before was called the second beast and not till now a false prophet but here more fully declared by his name as there by his pseudopropheticall practises whose eldest sonnes they are bending themselues vp to the highest streine of wit and resolution for the supporting of his tottering chaire These stirre vp popish Kings and Princes so as that they enter into leagues and vnions to root out poore Protestants But silly men that they are whilst they are thus busie for the benefit of the Popedome little doe they thinke of him that sitteth aboue and laugheth them to scorne for that the ioyning of popish Princes together to root out the truth shall by him bee turned to a gathering together to be destroyed so as that they shall neuer be able to make head againe And this is intimated in saying That they gather them together to the battell of the great day of God that is Vers 14. wherein God will haue glory by their vtter ouerthrow which is also further confirmed in that changing the number by and by he saith Hee gathered them together into a place called in the Hebrew tongue Vers 16. Armageddon What is meant by this word Armageddon there is great difference of opinions Some thinke Beza Iunius Forbs Fox Pareus Iudg. 5.19 2 Chron. 35.22 that it is to bee read Har-megiddo and so expound it as alluding to the place called Megiddo where Iabin and Sisera with their army were destroyed before Debora and Barak by the Lord and where Iosiah fell before Pharaoh Neco King of Aegypt giuing occasion to a great mourning to the children of Israel for the losse of so good a King for each History may be well alluded to here that of the Canaanites destruction for the ouerthrow of popish kings with their people the other of Iosiah for the mourning which the Iewes being conuerted shall make for their former opposition against Christ slaying him so good a King that came to saue them as is foretold by the Prophet saying I will powre out vpon them the spirit of compassion Zach. 12. and they shall see him whom they haue pierced and mourne euery family apart For they hold that at the same time the Iewes shall be conuerted As for the change of the waters of Megiddo as it is in the first place or of the Valley of Megiddo as it is in the second into Har a Mount and Megiddo they thinke that this is not without a mystery Forbs it being hereby intimated that the enemies of the truth shall be in an high attempt when this destruction shall befall them Beza Iunius and therefore purposely a Valley is turned in the word here vsed into a Mountaine whereas it should be Megiddo Others reade it Horma-geddon a cursed warfare Luther Grasserus of Horma signifying a curse and geddon which commeth of Gadad signifying to gather together an army or of Harma crafty because by craft they shall be gathered together to their owne destruction as God will turne it Others with a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounding Har a Mountaine and Maggedim Delights holding that it is alluded to that in Dan. 11.45 And he shall fasten his tents in the mount of his holy beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as there the Turke is pointed at apart so here all the enemies of the Church ioyning together and as Ierusalem is properly so called so the pure Church of God figured out thereby is here called so and therefore this battell and destruction of the enemies shall be made in these parts of the world where the pure reformed Religion hath taken effect Napior Some expound it the Mountaine of the Euangelist applying it likewise Some expound it the destruction of an Army of Cherem destruction Deut. and Gedud an Army holding that the slaughter of the enemies shall be so great that according to the manner of the Hebrewes amongst whom many places are named from the euent the place where this shall be shall take the name also Ierome as Pareus sheweth expoundeth it Montem furum the Mountaine of the eues others a cursed troupe others the destruction of the Riuer All wee see are agreed here that no proper place is designed but some place onely where the enemies of the truth shall be destroyed There will be no errour therefore which way so euer it be taken only I thinke it dangerous to admit of any corruption in the change of the word by the incury of the Scribe I preferre that of Dent holding withall that it is alluded vnto the destruction of Iabin and Sisera with their armies and that it should be likewise with the enemies of the truth ere long they shall bee in a Catholike league together bending all their forces against the reformed but God helping his their attempts shall bee turned to their owne vtter ouerthrow Whether this be now a working seeing they were neuer so combined together neither haue they beene about so great attempts as now God knoweth Haply the gathering together of Papists at this time is the gathering together here pointed at if not as the time will scarce beare it is a preludium thereof some famous destruction may happen to them in the end of this conspiracy now but the greatest whereunto this may make a way afterwards Howsoeuer let all men take heed of the Iesuites as of vncleane and dangerous spirits and let vs be comforted when the Romish Catholikes bend their forces
a secret place and so properly chosen to manifest this great secret in Vers 4. Pet. du Moulin Lib. 3. Sanct. Ceremon c. 5. sect 3. Ruber color proprie ad papaÌ„ pertinet lib. 1. cap. 1. sect 9. Planum totuÌ„ cum magno scabello coopertuÌ„ erit panno coecineo Caligis rubeâ—s sanda leis rubeis aurea cruceornatis lib. 1. cap. 6. sect 1. it will not bee impertinent And hence wee may note that it is not the case of all men to vnderstand this mystery but it is a long time shewed but vnto a few taken apart from others Touching the aray of this Whore in purple and skarlet colour and gold and precious stones and pearles and vpon her forehead a name written Mystery Babylon the great c. We shall not need to seeke farre for the fitting of these things to the Hierarchy of Rome For the Pope according to the orders set downe in his Booke of Ceremonies ought to be cloathed in Skarlet and his Chaire is to be couered all ouer with cloth of Skarlet yea his very stockings and shooes are appointed to be red adorned with a golden Crosse And his very Mule by the ordinance of Paul the second is to be cloathed with Skarlet as Platina reporteth He is also apparelled with a long Albe a Girdle and a Stole hanging about his necke all imbost with Pearle She hath in her hand a golden Cup full of abominations to set forth the Pope of her state and secretly to intimate the very name of him that is here meant the first letters of these words in Latine Poculum aureum plenum abominationibus put together making Papa As for the word Mystery in her forehead this doth most notably agree for in the Castle of Saint Angelo in Rome Brocard Scaliger are certaine old plaine Miters which haue the name Mâ—sterium ingrauen vpon them as both Brocard affirmeth vpon this place and Ioseph Scaliger that being at Rome with Mounseur de Abin the French Kings Embassadour amongst other things they were shewed vnto him Moreouer a mystery in the forehead doth argue a profession of mysteries for all things in their Sacraments and seruice they say are full of mysteries But chiefly it is thus written because being so abominable a strumpet it should be hidden from the eyes of most men honouring in stead of loathing her Babylon the great the mother of harlots Rome is called Babylon because so like to old Babylon in tyranny pride power and dominion ouer the world The mother of harlots because they that seeke to draw the world to spirituall whordome by idolatries haue their authority from thence These things being so plaine let vs be ashamed still to continue so blinde as that wee should not see them the Pope of Rome could not more plainly haue beene described than he is in this place for what would one haue more to know the party meant by than a description by his apparell and manner of going and his very name Quest 2. How are these words to be vnderstood Vers 8. The beast which thou sawest was and is not and shall ascend out of the bottomlesse pit by and by rendred thus againe The beast that was and is not and yet is Answ The words immediatly following vers 10 11. serue to explaine this Riddle There are seuen Kings fiue are fallen one is and the other is not yet come And againe The beast that was and is not euen hee is the eighth and is of the seuenth All this then is spoken of the Pope with his imperiall power declaring the order and manner of the comming on thereof This highest power vpon earth which hee doth exercise was in the old Rulers of the Roman state during the time of Kings Consuls Tribunes Decemuirs and Dictators but is not when the sixt head of Emperours was deadly wounded by the Goths and Vandals Heruls and Longobards for then the beast as quite destroyed ceased to bee for many yeeres as hath beene already shewed Chap. 9. vnder the sounding of the fifth Angell And in speaking of this in the present tense when as it was to come long after he doth but proceed in a propheticall stile as he plainly speaketh also of that which was to be long after this of which he had immediatly before spoken in the future tense for comming to repeat was and is not and yet shall ascend he rendreth it thus was and is not and yet is Whereas in regard of this sixt it is by and by said one is but here is not the reason is because that being explanatory is but an historicall narration and so reporteth things so farre as they had beene and at that time of Saint Iohn were but here seeming to speake of a thing present he prophetically setteth forth that which should be afterwards So that in respect of the same head of Emperours it might bee truly said one is not and one is now to speake historically one is now prophetically one is not and so for the time the beast is not because put downe by a forreigne power That which is added but shall ascend out of the bottomlesse pit or but yet is setteth forth the rise of the Pope in Rome after this by a diabolicall inuention as if he had beene plainly seene rising out of Hell He is the seuenth but yet is the eighth for he is a like powerfull with his predecessors the rulers of that state and hath another kinde of singular gouernment by the spirituall sword different from them all And hereby it is plaine that the tearme beast and head or King are coincident one with another P. du Moulin Pareus c. because he which is called the beast vers 11. is said to bee one of the seuen heads which are expounded to bee Kings Almost to this effect speake some of my most iudicious Authors Brightman and Brightman not much different will haue this saying the beast is expounded of the Pope vnder Constantine is not of him in the daies of the Goths and shall be of him restored to his dignity by Iustinian and Phocas after him But some hold that the vanancy of the Empire in Saint Iohns time by the decease of Domitian is here meant Nopier Bullinger for thus it might be said that it was before but is not and yet is because Nerua Cocceius of base linage succeeded and departed shortly againe for he died at the end of a yeere three moneths and nine daies But being thus taken that which followeth cannot bee applyed as explaining this nay it cannot be reconciled how it should be said one is not and yet of the same is now Quest 3. Vers 12. Who are the ten Kings which are said not to haue receiued any Kingdome as yet but receiue power as Kings at one houre with the beast and afterwards againe grow to hate the whore and make her desolate and naked Vers 16. and eat her flesh and burns her with
here mentioned as the boundary of this time as it was of the former Moreouer here were a strange gap opened into an expectation of this world to last yet seuen hundred yeeres which is against all probability That exposition which referreth the thrones to the Pope cannot stand in reason for Satan being bound it is not to bee thought that his Lieutenants the Popes aduancement should be shewed but rather the aduancement of such as withstood him Neither can I subscribe to that of the glorified estate of the Saints departed vnto whom the rest of the dead are opposed who liued not againe till the thousand yeeres expired because some visible alteration is here doubtlesse set forth at the binding of the Deuill seeing otherwise the accomplishment of this Prophecy could not haue beene conceiued of by the faithfull vpon earth for their comfort when as it was without doubt set forth for this end and purpose And as for that exposition whereby these things are applied vnto the Prelates and Rulers of the Church the description of being set vpon thrones and hauing power of iudgement is too glorious to agree vnto them Wherefore I preferre that of the sensible most happy alteration in the state of the world in the dayes of Constantine the Great for then thrones were set for Christians and they had the power of iudging who before were iudged and in this time the soules of the faithfull who had beene put to death for the Christian religion in the time of persecution might well bee said to liue and reigne with Christ because they had beene set forth as lying vnder the Altar and crying for reuenge vpon those that shed their bloud Chap. 6. vers 9. all the time that the Heathen reigned And whosoeuer worshipped not the beast as they departed out of this life they had communion with them in this their erection all these thousand yeres that is the body of the Saints being considered as one but not euery particular member For they all and euery of them liued and reigned in this time of a thousand yeeres though some a longer some a shorter part of it Their liuing and reigning then here spoken of must needs haue reference to their lying and crying before mentioned and therefore as that was spoken of to set forth times of persecution without any appearance of a deliuerer that might reuenge that innocent bloud so here is nothing else set forth but a deliuerance of the Church and a putting of power into the hands of the faithfull to reuenge themselues vpon the heathen as was sometime giuen to the Iewes by thē meanes of Hester Ester 8. and Mordecai For although the soules of the faithfull did liue and reigne with Christ before mmediatly after their separation from the body yet because vnto perfect dominion it is not onely requisite to be in glory and ioy with the Lord but to haue our enemies beaten downe and destroyed they are not said to liue and reigne with the Lord till this accomplished Touching the rest of the dead who are said not to rise againe till these thousand yeeres ended I cannot thinke that it is meant of the dead in sinne and superstition who rise not till then that is neuer because they which were before spoken of are corporally dead for they were slaine and these are plainly a part of them for hee saith the rest of the dead and therefore corporally dead also I suppose then that by the rest of the dead the innumerable company of them that haue died since the beginning of the world are meant the time of whose resurrection is not to bee expected till after these thousand yeeres lest when we heare of some liuing and reigning with Christ and of thrones set and the iudgement giuen we should imagine the generall resurrection and Christs comming to iudgement to be here meant This is the first resurrection Vers 5. Vers 6. Blessed and holy is hee that hath part in the first resurrection c. This may seeme to bee plaine for a bodily resurrection maintained from this place by the Chiliasts because the liuing of the soules before spoken of being here reiterated is called a resurrection which cannot bee taken but for the rising againe of the body seeing the soule falleth not at all But it is to bee vnderstood that these words are metaphoricall and not proper the rising of the Church from vnder persecution to such an estate as wherein the truth is propagated with authority is as it were a resurrection from the dead and therefore is so called and because of the life that vniuersally came then into the world by meanes of the Gospell thus propagated it is called the first resurrection as the conuersion of the Iewes which shall be is called by the Apostle Rom. 11.15 Life vnto the world from the dead which is all one as if he had said with our Prophet here a resurrection They are said to be blessed and holy that haue part in this resurrection that is the faithfull of these times are aboue others blessed in this that they rule and reigne the world being now Christian and are not vnder the dominion of their enemies neither shall the second death seize vpon them as vpon none else that are in the like condition that is by the power of the Gospell and spirit raised vp from the death of sinne to the life of righteousnesse For of a bodily resurrection it cannot possibly be vnderstood as I haue already proued but being thus vnderstood all things will most excellently agree I saw thrones set and them that sate vpon them c. that is it was represented vnto me how in the time of Constantine the Great the faithfull should begin to rule and reigne in this world And I saw the soules c. that is and at that time it was shewed me by the altered condition of such as had giuen their liues for the truth who before were set forth as crying but now as ruling and reigning in token of an end put to those calamities and a beginning made of prosperity that the case of the Church was altered and this lasted a thousand yeeres This is the first resurrection c. that is this the faithfuls being aduanced to rule and reigne here being a meanes to conuert so many millions in all parts to the truth is as it were a generall resurrection going before that at the last day against which they are well prepared that haue their part in this by being quickened in grace for the second death shall neuer seize vpon such but they shall reigne with Christ a thousand yeeres by the prosperous and flourishing estate which the Church enioyeth here and afterwards for euer by being actually possessed of the kingdome of heauen in body and soule for euermore Note Note that the onely way to be safe from euerlasting destruction in hell is by making a resurrection before the last resurrection that is a resurrection vnto grace
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
furnace and then taken out againe It is said to come vpon all the world because in all countreys none that professe the Christian religion escaping for all that will liue godly must suffer persecution Touching this Church in particular it is not to be thought that it should bee altogether exempt but supported with patience to endure so that their faith should not be hereby shaken or any grace impaired as must needs bee through the terriblenesse of persecution if the Lord did not deliuer therefrom And all these comforts belong to euery one that cleaueth to Gods word resoluing to endure any thing rather than to be beaten from it his sufferings shall be but an houre to his triall and bettering and his soule shall bee safe from all euill that might accrue vnto it thereby Quest 5. Vers 11. What is meant by saying that no man may take thy crowne Can any that are elected to the crowne of heauenly glory miscarry and lose it Answ Some vnderstanding these words of the glory to come inferre the vncertainty of saluation because euen the Angell of this Church so highly commended is yet spoken to as in a possibilty of losing his Crowne as Thomas Aquinas and other popish Writers Pareus Others that maintaine a certainty of saluation trouble themselues much about the resoluing of this doubt how there can be any certainty of any mans saluation if he may lose his Crowne and another not appointed to it may get it But they resolue it by saying that this is spoken for excitation only and because by such admonitions the Lord worketh perseuerance in the Elect. Others by this Crowne vnderstand nothing but the glory and praise of well-doing Bullinger Brightman which would be lost and fall to another if either hee should grow remisse or be corrupted by heresie after that hee had carried himselfe thus worthily and to this I subscribe For he that weareth a royall Diadem hath not more glory amongst men than the vertuous Christian before God true piety is a Crowne vpon the head of him that is endued therewith Quest 6. What is meant by this Vers 12. I will make him a Pillar in the Temple of my God and hee shall not goe out any more and I will write vpon him the name of my God c. and why is the reward thus set forth to this Church Answ Some thinke that it is alluded to the custome of the Romans Bullinger Pareus who were wont to set vp Pillars to the honour of famous Conquerours inscribing their names and noble acts But it is to be noted that he doth not say I will set him vp a Pillar but I will make him a Pillar and therefore the very same Authors after that allusion mentioned preferre another exposition taking this to be an allusion to the Pillars set vp in the Temple by Salomon 1 King 7.15 For as they were an ornament to the Temple so the great lustre and glory which these should haue in Heauen is hereby set forth Some apply this to the present state of the faithfull in this world who are set fast as those Pillars or of whom some are most eminent as Pillars for so Peter Gal. 2.9 Iames and Iohn are said to haue beene Pillars 1 Tim. 3 15. and the Church it selfe is called The ground and Pillar of truth And as those Pillars so they are firme by faith Richard de Sancto Victore strait by equity erected by intention and lofty by contemplation But seeing the rewards promised in this life went before being plainly distinguisht from the reward here set forth which is to come I consent with those that vnderstand by the Temple of God Heauen and by the Pillar eminency of glory there Brightman And because those Pillars of the Temple were carried away by Nebuchadnezzar that this estate might appeare to be more firmely and vnmoueably setled it is added He shall not goe out any more For the names which hee saith he will write vpon him The seuenth Epistle to Laodicea Chap. 3.14 herein the allusion is still continued for Salomon wrote vpon those Pillars certaine names vpon the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall establish and vpon the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it is strength so for the greater glory of this Pillar Gods Name shall bee inscribed because hee is the childe of God new Ierusalems name because hee is a Citizen thereof and Christs new name that is Iesus Christ risen from the dead and set at the right hand of God because hee is of the number of his redeemed ones For the other question why to this Church the reward is thus propounded I finde nothing amongst Expositers but the reason I take it is plaine because they were a long time of little strength and much wronged and disgraced but they should bee strengthened as a brazen Pillar and honoured with the highest titles conferred by the Iudge of the whole world Let this then comfort euery ones heart that mourneth in Zion for the tyranny oppressions and opprobries of persecutors they shall be set as Pillars c. And to the Angell of the Church of Laodicea write These things saith the AMEN Chap 3. Ver. 14 that witnesse that faithfull one and true the beginning of the creature of God This Epistle doth consist altogether of reprehension and admonition for luke-warmnesse hauing nothing of commendation in it as the Epistle before going was altogether commendatory and in no part reprehensory This Laodicea was the chiefe City of Caria according to Strabo and Pliny built by Antiochus Theas and named from Laodice the name of his Queene signifying the Prince of people giuing Lawes vnto them Quest 1. Why is the Lord thus set forth to this Church and whence are these titles taken and what is meant by them Answ These titles are taken from Chap. 1.5 where hee is called The faithfull witnesse and vers 18. Amen and generally in all passages the beginning and the end How hee is said to be Amen Saint Paul teacheth 2 Cor. 1.19 20. saying For the promises of God are in him yea and in him Amen because whatsoeuer he saith is true and certaine for which cause that witnesse and that faithfull one is added The Arrian layeth hold vpon this that he is called the beginning of the creature to proue Christ to be but a meere man but the words doe not imply this for he is the beginning and the end that is eternall both ex parte ante and ex parte post all creatures had their beginning in him Bullinger seeing he made them all The beginning of the creature then doth not argue a creature though Bullinger vnderstandeth it thus of his humanity Brightman Pareus but the greatest power by which the creature hath the beginning according to others who say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be vnderstood of principality but for so much as often
time a phrasevsed to shew that the time is certaine with the Lord but concealed from vs. Somereferre it to the dayes of Constantine Pareus Bibliander Brightman when the Church through wealth and liberty began to grow corrupt by pride contentions and errours holding that the Church in the wildernesse is opposed to the Church in heauen before described with her heauenly glory which she had all the time of persecution but now being in peace corruption and superstition commeth on making her like a woman in the wildernesse yet the time which shee is said to bee in the wildernesse they distinguish from the time of her flight holding that shee began to take her flight in the dayes of Constantine and was flying three hundred yeeres euen vntill Phocas who established the Bishop of Rome for vniuersall ann 606. from that time forward she was in the wildernesse a time and times and halfe a time before described by one thousand two hundred and threescore dayes being either so many yeeres or a long time vnknowne to vs and therefore thus set forth that wee might not be troubled though we see this persecution continued still for it is not onely for a time but times after that and then halfe a time more And to make the time of this flight to bee three hundred yeeres the more probably they obserue that not a Doues but Eagles wings are giuen vnto her arguing a flight strong and of long continuance Forbs Some referring it also to Constantines time will haue him to bee the great Eagle giuing wings to the woman to flie into the wildernesse by enduing the Church with so much worldly wealth whereupon much corruption soone crept in and she became like a woman in the wildernesse but extend the time here set forth no further but till the rising of the beasts in the next Chapter vnto which a way is hereby made Some referring this time to the Apostles dayes Fox hold two times of persecution the one of the Primitiue Church set forth ver 6. the other of the Church vnder Antichrist towards the end of the world set forth here Either time is the same one thousand two hundred and threescore dayes that which time and times and halfe a time is and the same with the two and forty moneths before described Chap. 11. which if they bee reckoned as Daniels weekes seuen yeeres to a moneth they make two hundred ninety and foure yeeres And such a time was the Church vnder persecution vntill Constantine from whence one thousand yeeres being counted of Satans binding mentioned Chap. 20. together they amount to one thousand three hundred yeeres at what time this persecution by Papists and Turkes began the vttermost end thereof being 1594. But experience hath already confuted this it being now 1625. and yet these persecutions holding out There are other computations made here by others also as of three yeeres and a halfe which hath beene sufficiently refuted already Grasserus and of so much time as maketh this to fall vpon the beginning of the sixteenth century when Popery began to decline But I will not trouble the Reader with more varieties If I may put in my coniecture amongst others I take it this time is not to begin in the Apostles dayes because it is the same with the 42. moneths of Ierusalems being trodden vnderfoot Chap. 11. and the one thousand two hundred and sixty dayes of the two witnesses prophecying in sackcloth which beginneth not till the sixt trumpet as hath beene already shewed and it seemeth to be too general by a time thus many wayes so often described to vnderstand onely a time without any certaine determination seeing experience of former Prophecies teacheth that when time is thus set forth by a certaine number of daies or weeks or months a certaine proportion of time to be hereby counted is meant Neither would I begin it in the dayes of Constantine the great because the Church was not then persecuted but maintained though there were some stirres by meanes of Arrius whereas a persecution here is intimated putting the Church so hard to it as that she is faine to flie into the Wildernesse for safety And it is strange that if this time were meant and thence forward till Phocas which was 300. yeeres wherein they say she was fleeing that any mention should be made of wings to flie with which in cōmon reason argue swiftnesse I thinke therefore that this time is to be referred to the yeeres following the destruction made by the Goths Vandals when they were expelled out of Italy which was betweene the yeere 500. and 600. for not long after this the Popes of Rome in the West hauing climbed vp into the chaire of supremacy great troubles beganne about images by their meanes they being bitter against those that would haue no Images in diuine worship daring to anathematize euen Emperours that withstood them and Mahomet in the East persecuted all that would not receiue his damnable Alcoran as hath beene already shewed to haue beene done about ann 606. Here was now a new kind of persecution begun not by Heathen Idolaters to bring in the worship of Deuils againe but of such as were Christians in shew but indeed pleading for Baal vnder a new name and of such as reuiued Iudaisme againe in part in somewhat a different manner vnder pretence of another Moses or Prophet of God Mahomet Then the Church hath two wings of an Eagle giuen her to flie into the Wildernesse as sometime the people of Israel are said to haue beene brought out of Aegypt vpon Eagles wings Exod. 19.4 and they are two because by faith patience they are borne out of this danger as is said in the Chapter following Chap. 13.10 By this flying into the wildernesse then is meant that after such time as the Pope and Turke thus inuaded the Church of God she held no visible state any more by ruling in all Countries and Nations by possessing Cities and Townes but as the people of Israel being carried out of Aegypt into the Wildernesse wandred a long time vp and downe in vnknowne places being fed with Manna from Heauen and so preserued yet from perishing so the Church of God all this time lieth hid such as hold the truth still being of ignoble condition in worldly respects and so not taken such notice of in the most and greatest Kingdomes of the world but yet she is prouided of such spirituall food though in secret places as that she is miraculously preserued from perishing And the time of this her solitarinesse is before said to be 1260. daies as in chap. 11. here time and times and halfe a time time being put for a mysticall yeere times for two yeeres halfe a time for halfe a yeere which together are three yeeres and an halfe wherein are 1260. daies which set forth here so many yeeres as was proued chap. 11. If it be demanded why this variety is vsed in