Commentary on the Epistles and Revelation of John

CHAP. XVII. Verse 1. And there came]

THis and the following Chapters are set for explanation of the dark and difficult passages in the former in the three last vials especially.

One of the seven ] Probably the seventh.

And talked with me ] Familiarly, as the Samaritesse with her country-men, Joh. 4 42. or as the Master with his scholar.

I will show unto thee ] Thou shalt not only be an ear, but an eyewitnes. Segniùs irritant animum demissa per aures; Quàm que sunt oculis commissa fidelibus.

The judgment ] The damnation of her: the destruction is reserved to the next Chapter.

Of the great whore ] The whore of Babylon, more infamous and notorious, then any Thais, Lais, Phryne, Messalina, Orestilla (cujus praeter formam nihil unquam bonus laudavit) or Pope Joane, of whom Funccius the Chronologer speaketh thus. Ego Funccius non dubito quin divinitùs ita sit permissum ut foemina fi • ret Pontifex, & eadem meretrix, &c. I doubt not but that God therefore permitted a notorious harlot to be advanced to the Popedom (and this about the very time when the Popes were most busy in subjecting the Kings of the earth, and making them their vas • als) that he might point out to men this whore here mentioned, with whom the Kings of the earth committed fornication.

Verse 2. With whom the Kings ] As submitting their scepters to his keys; and becoming his feudataries.

And the inhabiters of the earth ] So that she is not a noble whore only, but a common strumpet: prostituting herself to the meanest for their money, as in the pardon office.

Have been made drunk ] Hence it is so difficult to convert Idolaters: there's no dealing with a man that is drunk. Whoredom and wine take away the heart, Ho • . 4.

Of her fornication ] Both spiritual and corporal. Sixtus Quintus lupanar utrius{que} Vener • s Romae condidit (saith Agrippa) & decessit tubidus voluptate.

Verse 3. Into the wilderness ] Whether the true Church fled, Chap. 12. of which they must be (saith one) that can learn to know the Romish Church to be a Whore, condemned of God.

I saw a woman ] See the Note on Verse 1.

Sit upon ] Not going a-foot, as Christ and the Apostles did: but magnificently mounted, as the Pope is ever, either upon a stately palfrey (Emperors holding his stirrup) or upon men's shoulders. England was once called the Popes asse, for bearing his intolerable exactions.

Upon a scarlet coloured beast ] The proper color of the Court of Rome: and it well serves to set forth their pomp and their hypocrisy. Innocent the fourth gave a red hat to his Cardinals, to show them (as he said) that they should be ready to shed their blood for the truth. But that Painter was nearer the point, who being blamed by a Cardinal for colouring the visages of Peter and Paul too red, tartly replied, that he painted them so, as blushing at the stateliness and sinfulness of his successors.

Full of names of blasphemy ] His head only before was busked with the blasphemy, Chap. 13.1. now his whole body. Thus evil men and seducers grow worse and worse, deceiving and being deceived, 2 Tim. 3.13.

Verse 4. In purple and scarl •• ] Clothing for Kings and Nobles, over whom this whore domineers much more then the concubines did over the Kings of Persia.

And decked with gold] Gr. Guilded with-gold, to note her hypocrisy and outsidenesse, gold without, copper within. The Pope stiles himself the set vant of God's servants, but yet stamps in his coin, That Nation and Country that will not serve thee shall be rooted out. At the absolution of King John of England, 8000 marks o • silver were presently delivered to Pandol • us the Popes Legate, who trampled it under his feet, as contemning that base matter, but yet received it, and sent away to Rome.

And precious stones and pearls ] Besides the rich stones that are in the Popes tripple crown, of inestimable price and value, he carries in his pantosse (which he holds out to be kissed) the picture of the cross, set in pearls and precious stones, Ut plenis fancibus cruc • m Christi d • rideat, saith one, Pope Sixtus quintus was wont to give to Tiresia his harlot, pantosses covered with peatle. He spent two hundred and threescore thousand crowns upon a Condui • , which he built for his pleasure: and yet he brought in fifty hundred thousand crowns into the new treasury built by himself in the Castle of S. Ang ••• . At the coronation of Pope Leo X, a thousand thousand crowns are said to have been spent in one day. Pope Paul the second was wont to sleep all day, and spend whole nights in weighing monies, and beholding jewels and precious pictures.

A golden cup full of abominations ] Gold, if it be right, they say, discovers and expels poison. Put poison into a cup of gold, and it will hiss and send up certain circles like rain bows. Hereby is signified (saith an author) that God threateneth judgment and 〈◊〉 to those that pour poison into divine doctrine, as the Pope do • h with his mad mixtures.

Verse 5. Mystery ] This word Mystery is in the Popes mitre, saith Brocard the Venetian, and many more who have been at Rome, and profess to have seen it. The whole Antichristian state is a Mystery of iniquity, 2 Thess. 2.7. and is much conversant about mysteries, Sacraments, Ceremonies, pompous rites, &c. murders, treasons, thefts, &c. they easily dispense with, but none of their Ceremonies. Let God, say they, see to the breach of his own Law: we will look to ours.

The mother of harlots ] The Church of Rome to this day delights to be styled holy-mother-Church. Holy she is in the sense that the Hebrens call harlots. And such a mother, as bastards have for their mother, by whose name they are called: the Father is seldom mentioned by them.

Verse 6. Drunken with the blood, &c.] Bishop Bonner delivered Richard Woodman with four more, requiring of them to be but honest men, members of the Church Catholic, and to speak good of him. And no doubt (saith Woodman ) he was worthy to be praised, because he had been so faithful an aid in the devil his masters business: for he had burned good M ^r Philpot the same morning. In whose blood his heart was so drunk, as I suppose, he could not tell what he did, as it appeared to us both before and after. For but two days before, he promised us we should be condemned that same day, that we were delivered: yea, and the morrow after, he sought for some of us again, yea and that earnestly. He waxed dry after his great drunkenness: wherefore he is like to have blood to drink in hell, as he is worthy, if he repent not, &c. It is wisdom (said a certain unknown good woman in a letter to Bonne • ) It is wisdom for me and all other simple sheep of the Lord, to keep us out of your butcherly stall, as long as we can: especially seeing you have such store already, that you are not able to drink all their blood, least you should break your belly, and therefore let them lie still, and die for hunger, &c. Thus I kept the bandogs at staves end (said Shetterden the Martyr) not as thinking to escape them, but that I would see the foxes leap above ground for my blood, if they can reach it.

I wondered with great admiration ] All things are portentous in the Popedom: What monsters were Pope John 12 and Hildebrand, as Luitprandus describes the one, and Cardinal Benno the other, both of their own side? Tertia cl • ssis continet Papas vel potius 〈 in non-Latin alphabet 〉 , saith Alstedius. After the thousandth year of Christ, there was nowhere less piety, then in those that dwelt nearest to Rome, as Machiavel observeth.

Verse 7. Wherefore didst thou marvel? ] Nil admirari prope res est una, Numici. We wonder at things out of ignorance of the causes of them. Hinc admiratio peperit philosophiam.

Verse 8. Was, and is not ] Was, before the time of this Revelatian in the Roman government, which was afterward usurped by the Pope. A thing that the first Bishops of Rome dreamt not of. And yet Tertullian taxeth the rising ambition of the Popes in his time thus: I hear, saith he, that there is an edict set forth, and that very peremptory, in these terms, Pontifex scilicet maximus Episcopus Episcoporum dicit. Thus saith the high-Priest, the Bishop of Bishops, &c. Odifastum illius Ecclesiae, I hate the pride of that Church of Rome, saith Basil.

Go into perdition ] Go, not run: by degrees, not all at once. He now takes long strides to ward the bottomless pit; which is but a little afore him, and even gapes for him. There stands a cold sweat on all his limbs already.

Shall wonder ] Admiration bred superstition; and illumination draws men off it. Julius Palmer Martyr, was a most obstinate papist all King Edwards days: and yet afterwards, in Q. Mary's time, suffered most cruel death at the Papists hands at Newbury, for the most ready and zealous profession of the truth. His words to one Bullingham walking in Paul's after his conversion were these: Oh that God had revealed these matters unto me in time past! I would have bequeathed this Romish Religion, or rather irreligion to the devil of hell, from whence it came. Believe them not, Bullingham; I will rather have these knees pared off, then I will kneel to yonder Jackanapes (meaning the rood.)

And yet is ] In regard of that imperial power then extant, which the Pope should afterwards take to himself.

Verse 9. Here is the mind ] q. d. Here is work for wise men to busy their brains codicibus. about. Sapientia est vel cordibus.

Seven mountains ] The Jesuits cannot deny but that Rome is here pointed at, as being set upon seven hills. So the ancient Rome was, whereof the present Rome is but a carcase, as retaining nothing of the old but her ruins, and the cause of them her sins.

Verse 10. And there are seven Kings ] That is, kinds of government.

Five are fallen ] Kings, Consuls, Dictatours, Decemvirs, Tribunes.

One •• ] i.e. The Heathen Emperors.

And the other is not yet come ] scil. The Christian Emperors.

A short space ] scil. At Rome: for Constantine soon translated the seat of the Empire to Bizantium, calling it Constantinople; and left Rome to be the Popes nest. The Emperor Constance, nephew to Heraclius, and after him, Otho had some thoughts to set up again at Rome, but could not: that so the kingdom of the Church fore-told by Daniel, might there be seated, saith G • nebrard, if he had said the kingdom of Antichrist fore-told here by John the Divine, he had hit it.

Verse 11. He is the eighth ] viz. The Pontificality.

And is of the seven ] i.e. Shall exercise that monarchical power, that was before in the seven heads.

Verse 12. Are ten kings ] Of ten several Kingdoms, Naples, Spain, Portugal, France, Polony, Bohemia, Hungary, Denmark, Sweden, and this of England, which as it was the first of the ten that submitted to the Popes yoke, so was it the first that shook it off again, in Hen. 8. time.

Verse 13. These have one mind ] This is the unity, or rather conspiracy of the Church of Rome. The Spouse only is but one, Cant. 6 9. Other societies are but as they clay in the toes of Nebuchadnezzar's image: they may cleave together, but not incorporate one into another.

Verse 14 The Lamb shall overcome them ] 1. With a spiritual victory, by a sweet subjection; at least by a conviction of their consciences. 2. With an external victory, as the imperialists in Germany, the Papists here.

Verse 15. Are people's ] Fitly called waters for their instability and impetuosity.

Verse 16. These shall hate ] As base fellows use to hate their harlots, when they find them false.

And shall make her desolate ] Shall deny to defend her.

And naked ] By denying her maintenance, and laying her open to the world by their Remonstrances. King Henry 8. and the French King, some half a year before their death, were at a point to have utterly rooted the Bishop of Rome out of their realms, and to exhort the Emperor to do the same, or else to break off from him. The Realm of France was ready (upon the Popes refusal to re-bless K. Henry 4. upon conversion to them) to with-draw utterly from the obedience of his Sea, and to erect a new Patriarch over all the French Church. The then Archbishop of Burgess was ready to accept it: and but that the Pope, in fear thereof, did hasten his benediction, it had been effected, to his utter disgrace and decay.

And shall eat her flesh ] Be so bitterly bent against her that they could find in their hearts to tear her with their teeth. See Job 19.22.

And burn her with sire ] For an old bawd. It is reported that in Meroe, the Priests of Jupiter had so bewitched the people with their superstition, that they would sometimes send to the king of Ethiopia for his head: which was never denied them, till it came to King Erganes; who upon so insolent a demand, slew them all, and took away their Priesthood. Why is not the same now done to the Bridge-maker of Rome?

Verse 17. For God hath put ] As he sent Nebuchadnezzar against Tyre, Alexander against Asia, and Attilas against Rome, who surnamed himself the Worlds scourge, so he will one day send these Kings against Rome. It had been burnt when Charles the 5. took it, but that the soldiers were kept in by a kind of violence. God's time was not yet come for that purpose.

Verse 18. Is that great City ] Rome, that radix omnium malorum. This is confessed by Bellarmine, Ribera, Alcasar and other Jesuits. The Rhemists are so straited that they know not which way to turn them, or how to deny so clear a truth, which yet they are not willing to acknowledge. The wit of heretics will better serve them to devise a thousand shifts to elude the truth, then their pride will suffer them once to yield and acknowledge it.

CHAP. XVIII. Verse 1. I saw another Angel]

SOme excellent and worthy man (saith M ^r Brightman ) such an one as should come suddenly before he be looked for, as those things do that slip down from heaven.

Having great power ] Or authority: as having in hand a great business, viz. the denouncing of Rome's utter ruin.

And the earth was lighted ] He delivered himself clearly and expressly: so as that all men may well understand his meaning. Ribera the Jesuit gives this note upon this text, that the judgment of Rome's desolation shall be (not kept secret, but) made manifest to all men,

Verse 2. And he cried mightily ] So to awaken Babylon, that slept no less securely, then that old Babylon, whose King Shesack was feasting and carousing in the bowls of the Sanctuary, when the City was taken the same night. The people also did so little fea • it, that it was three days after the City was taken by Cyrus, ere some of them heard, what was befallen them.

Is fallen, is fallen ] Certo, cito, penitùs. Or, with a double Fall. They have fallen culpably, and shall fall penally. This was also long since fore-told by Sibylla in the eighth book of her Oracles,

Rome (during the Roman felicity) was never taken but by the Gauls: but since it became Pontificiall, it hath been made a prey to all barbarous Nations, and never besieged by any that took it not. There yet stands, near at hand, a second Babylon (saith Petrarch) cito itidem casura, si essetis viri. This would soon be down, if you would but stand up as men.

The habitation of devils ] Which, by a sweet providence of God, for the good of man-kind, are banished (as likewise fierce and wild beasts are) to deserts and dispeopled places. See Mat. 12.43. (It is an allusion to Isa. 13.20. & 14.23. Ier. 50.39) yet not so, but that, by divine permission, they haunt and pester the greatest throngs of people, yea the holiest assemblies. Some take the words in another sense thus: It is become an habitation of devils, that is, of idols; and this hath wrought her • uine. In the year 610. Boniface 4. instituted the feast of All-Saints, after that he had beg'd of the Emperor the Pantheon of Rome, which he consecrated to the honor of All-Saints, and set up the Virgin Mary in the place of Cybele the mother of the gods.

Verse 3. For all Nations ] All Roman-Cacolicks.

The merchants of the earth ] The Popish Emissaries that huckster the Word, and make merchandise of men's souls, 2 Pet. 2.3. after they have taken them prisoners, and made prizes of them, 2 Tim. 3.6.

Through the abundance of her delicacies ] Or, of her insolencies. Proh pudor! haec res est toto notissima coelo, sang Petrarch two hundred year since, speaking of the luxury and insolency of the Court of Rome.

Verse 4. Another voice ] This was Christ's voice, whether mediate or immediate, it appears not. See Ier. 51.45.

My people ] A people Christ had, and still hath, where Antichrist most prevaileth. There are thought to be no less then 20000 Protestants in Civil itself, a chief City of Spain. Even in Italy there are full 4000 professed Protestants: but their paucity and obscurity (saith mine Author) shall enclose them in a cipher.

Partakers of hir sins ] Esto procul Româ qui cupis esse pius.

Roma vale, vidi, satis est vidisse, &c.

Adam Daml • p Martyr had been a great Papist, and chaplain to Fisher, Bishop of Rochester: after whose death he travelled to Rome, Where he thought to have found all godliness and sincere religion. In the end he found there, as he said, such blaspheming of God, contempt of true religion, looseness of life and abundance of all abominations, that he abhorred any longer there to abide: although he was greatly requested by Cardinal Pool there to continue, and to read three lectures a week in his house: for the which he offered him great entertainment. The like is recorded of M ^r Rough Martyr, that being before Bonner, he affirmed, that he had been twice at Rome, and there had seen plainly with his eyes, that the Pope was the very Antichrist: for there he saw him carried on men's shoulders, and the false named Sacrament borne before him; yet was there more reverence given to him, then to that which they counted their God. M ^r Ascham (schoolmaster to Q Elizabeth ) was wont to thank God that he was but nine days in Italy, wherein he saw in that one City of Venice more liberty to sin then in London he ever heard of in nine years.

And that ye receive not of her plagues ] Musculi ruinis imminentibus praemigrant, & aranei cum telis primi cadunt, saith Pliny. Mice will haste out of an house that is ready to drop on their heads, and spiders with their webs will fall before the house falleth. Cerinthus the heretic coming into the Bath where S. John was washing, the Apostle sprang or leapt out of the bath, saith Eusebius: as fearing, lest being found in his company, he should partake of his plagues. It is dangerous conversing with wicked men, 1. For infection of sin. 2. For infliction of punishment. Ambrose closing up the story of Ahab and Jezebels fearful end, fitly saith thus: Fuge ergo, dives, bujusmodi exitum: sed sugies hujusmodi exitum, si fugeris hujusmodi flagitium. Fly therefore, O rich man, such an end as Ahab had, by shunning such evils as Ahab did.

Verse 5. For her sins have reached ] Gr. Have followed thick or been thwacked one upon another, thick and threefold, as they say: there hath been a concatenation or a continued series of them. Others read, Her sins are glued and souldered together: or they cleave and are glued to heaven. Matthew Paris speaking of the Court of Rome saith, Hujus faetor us{que} ad nubes fumum teterrimum exhalabat. Her filthiness hath sent up a most noisome stench to the very clouds of heaven, as Sodom's did: therefore shall Babel (the glory of kingdoms) be as the destruction of God in Sodim and Gomorrah, Isa. 13.19.

Verse 6. Double unto her double ] This is spoken to the good Kings that shall sack Rome, that they do the Lord's work thoroughly; not sparing Agag, as Saul did, to the loss of his kingdom, not dismissing Benhadad, as Ahab did to the loss of his own life.

Verse 7. She hath glorified herself ] As mother of Churches, Queen of Nations. Steuchus (one of her Parasites) saith, That Kings have but the use and administration of their Kingdoms, the right and property belongs to her. Pope Boniface wrote thus to Philip the Fair, King of France, Volumus te scire te in temporali & spirituali nobis subjacere, &c. Contra sentientes pro insanis habemus. We would ye should know, that ye are to be subject unto us both in temporals and spirituals: and that none that are in their right minds can be otherwise minded. The King thus answered him again; Sciat tua maxima fatuitas, &c. I would your singular Foolishness should know, that I acknowledge no such subjection, &c. It was tartly and trimly replied by one Leonard to Rustandus the Popes Legat, claiming all the Churches here in England to be the Popes, Omnes Ecclesias Papae esse, tuitione non fruitione, de ••• sione non dissipation • , That if the Pope had such right to all Churches, it was to defend them, not to devour them.

Verse 8. Therefore shall her plagues ] Security ushereth in destruction. God shall shoot at such with an arrow suddenly, and fetch them off, as he did the rich fool, Luk. 12.

Come in one day ] To confute their fond conceit of an eternal Empire. See the like Isa. 48.9. When the wars began in Germany, anno 1619. it was reported, that a great brass Image of the Apostle Peter (that had, Tu es Petrus, &c. Thou are Peter, and upon this Rock will I build my Church, engraven about it) standing in Saint Peters Church at Rome, there was a great and massy stone fell down upon it, and so shattered it to pieces, that not a letter of that sentence was left legible, save these words, Aedificabo Ecclesiam meam, I will build my Church. This was ominous to that tottering title of Rome, and might have taught the Popelings, That God is about to build his Church upon the ruins of their worm-eaten title. The Lord thereby see med to say the same unto them, that once he did to Israel by Ezekiel, An end is come, the end is come, it watcheth for this, behold it is come. Sed surdis fabulam. This hath been long and loud rung in their ears, but they will not be warned.

Death ] That is, War, that deadly evil called an evil, 〈 in non-Latin alphabet 〉 , Isa. 45.7. I make peace and create evil, that is, War, a woeful evil that hews its way thorough a wood of men in a minute of time, from the mouth of a murdering-piece, and causeth thousands to exhale their breath, without so much as Lord have mercy upon us.

And mourning ] For the loss of dead friends.

And famine ] The usual concomitant of war, in sieges especially. See the Note on Rev. 6.5.

For strong is the Lord ] Full able to effect it, seem it to Babels brats never so improbable, or impossible,

Verse 9. Shall bewail her and lament ] As with the voice of Doves, tabring upon their breasts, Na • um 2.7. The chief of these mourners shall be the Spaniard likely; who yet hath no such great cause, if he look well about him: for he is yearly excommunicated by the Pope, for detaining from him the Kingdom of Sicily, as Baronius witnesseth. It were to be wished that he would intimate his Predecessour Charles the fifth; who upon a displeasure conceived against Pope Clement the eighth, abolished the Popes authority throughout all Spain, Exemplo ab Hispanis ipsis posteritati relicto, posse Eccles • asticam disciplinam • itra nominis Pontifi • ii authoritatem conservari, saith mine author, i. e. The Spaniards themselves setting forth to the world, That the Church may be governed without the Popes authority.

Verse 10. Standing afar off ] As fearing their own safety, they will not venture themselves for an old withered harlot, that is now ( Lais-like ) ready to be extinct in the last act of her uncleanness

For in one hour ] God will make short work of it, when once he begins, Rom. 9.28. This should be an 〈◊〉 to Christian Princes and States, to set upon the service. The Pirates war was Incredibili celeritate & temporis brevitate confectum, saith Austin, soon dispatched: so shall this.

Verse 11. And the merchants of the earth ] The Popes Indulgencers, and other officers of his Exchequer. What huge sums of money did Tecelius and his companions rake together out of Germany? The Pope had yearly out of England above nine tu • s of gold: Polydor Virgil was his Collectour of the Peter -pence here. Otto (one of the Popes Muscipulatores, Mice-catchers, as the story calls him) departing hence, left not so much money in the whole Kingdom, as he either carried with him, or sent to Rome before him. It was truly and trimly said by Pope Innocent 4. Vere enim hortus deliciarum Papis fuit tum Anglia, & puteus inexhaustus. England was then a gallant garden to the Pope, and a well-spring of wealth, that could not be drawn dry.

For no man buyeth their merchandize ] Men shall see further into their fopperies and knaveries, then to endure to be any longer gulled and cheated. William of Malmesbury began to groan long since under the grievance. Romani hodie (saith he) auro trutinant justitiam, pretio venditant canonum regulam. The Romans now-adaies sell justice, sacraments, masses, dispensations, benefices, all: Mantuan comes after and cries out,

Temples, Priests, altars, rites (I tell no tale)

Crowns, sacrifices, heaven and God are set to sale.

The Leaguers here for the liberty of the Kingdom in the days of King John, drove Martin the Popes publican out of the Land; the King also cursed him grievously at parting, with Diabolus te ad inferos ducat & perducat. But now much more then ever these merchants want Chapmen, as Bellarmine sadly complains. Their markets are well fallen, their Euphrates much dried up.

Verse 12. The merchandise of gold ] All this is taken out of Ezekiel 27. All countries have catered and purveied for the Pope, who hath had it either in money, or other commodity: but money answered all things.

Thyne-wood ] A wild kind of Cedar, very sweet and sound: for it will not easily rot.

Verse 13. And Cinnamon ] Galen writes that in his time cinnamon was very rare, and hard to be found, except in the storehouses of great Princes. And Pliny reports, That a pound of cinnamon was worth a 1000 denarij, that is 150 crowns of our money.

And chariots ] Or Sedans, as we call them.

And the souls of men ] Tecelius the Popes pardon monger, persuaded the people in Germany, that whosoever would give ten shillings, should at his pleasure deliver one soul out of the pairs of purgatory; and as soon as the money rang in the bason, that soul was set at liberty. But if it were one jot less then ten shillings, it would profit them nothing. This gainful gullery Luther cried down with all his might, and so ma • red the Market. This gave occasion to that saying of Erasmus, whom when the Electour of Saxony asked, Why Luther was so generally hated? He answered, for two faults especially; he hath been too-busy with the Popes crown, and the Monks paunches.

Verse 14. And the fruits ] Those first ripe fruits, Mic. 7.1. greedily desired and bought up at any rate by the richer and daintier sort of people.

Which were dainty and goodly ] Gr. Fat and fair liking: pleasant to the eye as well as to the taste; confections, suckets, sweetmeats, second and third services.

Verse 15. Which were made rich by her ] By their fat benefices, Commendams, golden Prebendaries, someone yielding ten or twenty thousand by the year. The Archbishopric of Toledo is worth an hundred thousand pounds a year; which is a greater revenue then some Kings have had. What a vast estate had Wolsey gotten? So that rich and wretched Cardinal Henry Beauford Bishop of Winchester, and Chancellor of England in the reign of Henry the sixth, who asked, Wherefore should I die being so rich? &c.

Verse 16. With gold and precious stones ] All these avail not in the day of wrath. Neither need we envy wicked men their plenty: it is their portion, all they are like to have. The whole Turkish Empire is nothing else, saith Luther, Nisi panis mica, quam dives pater familias projicit canibus, a crust cast to the dogs, by God the great householder. I have no stronger argument (said the same Luther ) against the Popes kingdom, Quam quod sinc cruce regnat, then this, that he suffereth nothing. Surely there's the more behind: there will be bitterness in the end no doubt.

Verse 17. So great riches is come to naught ] Gr. Is desolated, or become a wilderness. Petrarch writeth that in the treasury of Pope John 22. were found by his heirs two hundred and fifty tuns of gold. And of Boniface 8. it is recorded, That he was able to show more money then all the Kings in Christendom.

And every ship-master ] i. e. Cardinal, Patriarch, Archbishop, though but titular and imaginary, without jurisdiction, as are the Patriarchs of Constantinople, Antioch, Jerusalem and Alexandria; which the Pope successively consecrates, ever since the holy Land and the Provinces about it were in the hands of Christian Princes, anno 1100. so loath is the Pope to lose the remembrance of any superiority or title, that he hath once compassed.

And all the company ] The Cardinals and Arch-bishops train and retinue, those in office especially. What a pompous family kept Wolsey, consisting of one Earl, nine Barons, very many Knights and Esquires, and others to the number of four hundred.

And sailers ] Bishops, Abbots, Priors, &c.

And as many as trade by sea ] All the Clergy, the Jesuits especially, without whose lusty help (saith one) S. Peters fish-boat had stuck in the sand, and had rushed against the rocks long since.

Verse 18. What City is like unto this ] q. d. Who would ever have thought we should ever have seen this dismal day of Rome's destruction? It was wont to be said, Roma cladibus animosior, Rome is unconquerable. The Pope wrote once to the Turk that threatened him,

Verse 19. And they cast dust ] As men willing to be as far under ground, as now they were above ground. Having lost their livelihood, they had little joy of their lives.

All that had ships in the sea ] All Church-men, i. e. All, for the most part: some of them have little enough. Sanders was starved, Stapleton was made professor of a petty University, scarce so good as one of our free-schools. On Harding his Holines bestowed a Prebend of Gaunt, or (to speak more properly) a Gaunt Prebend. Allin was commonly called the starveling Cardinal, &c.

Verse 21. Thou heaven ] i. e. The Church on earth.

And ye holy Apostles, &c.] i. e. Ye Pastors and Teachers! who as ye have been most shot at by her, so now you are specially called to triumph over her, Psal. 58.11.

Verse 21. And a mighty Angel ] For further assurance a sign is added, and an allusion made to Jer. 51.63. And here it is easy to observe a notable gradation: an Angel, a strong Angel taketh a stone, and a great stone, even a millstone, which he letteth not barely fall, but casteth, and with impetuous force thrusteth into the bottom of the sea, whence it cannot be boyed up. Thus is set forth to the eye also the irreparable ruin of Rome.

Verse 22. And the voice of Harpers, &c.] Thine Organs and Sackbuts, thy chaunting and Church music shall cease.

And the sound of a millstone ] Anciently they used handmils, which did make a great noise in the Cities, as Diodate here noteth.

Verse 13. And the light of a candle ] The candle of the wicked shall be put out: they that here love darkness better then light, shall hereafter be thrust into outer darkness, where they shall never see the light again, till they see all the world on a light fire.

For thy merchants were the great men ] The Pope creates his Cardinals by these words, Estote fratres nostri & Principes mundi, Be ye brethren to us, and Princes of the world. They hold themselves Kings comperes.

Verse 24. And in her was found ] Rome hath ever been the slaughter-house of the Saints, as Jerusalem was afore her, Mat. 23.

And of all that were slain ] For she hath a hand in all the wars of Europe; besides all the Christian blood shed by her instigation, in those holy wars, as they called them, for the recovery of the Land of Canaan.

CHAP. XIX. Verse 1. I heard a great voice]

IN obedience to that exhortation, Chap. 18.20. Rejoice over her, thou heaven, &c.

Saying Allelujah ] i. e. Praise the Lord. Was not he a wise man that gave this derivation of the word Al a •• ssimus, le levatus est, lu lugebant Apostoli, jajam resurrexit? Acutum sane decompositum. This word is in the Old Testament first used, Psal. 104.35. where consuming of sinners is mentioned: as in the New Testament here, where the destruction of Antichrist is fore-told.

Unto the Lord ] Gr. Is the Lord's, as Psal. 3.8. He is the true proprietary.

Verse 2. Which did corrupt the earth ] I read of one, who journeying to Rome, as soon as he came within the City shut his eyes, and so kept them: as resolving to see nothing in that City (which he knew to be very corrupt, and a corrupter of others) but only the Church of S. Peter. See the Note on Chap. 18.4.

Verse 3. And again they said Allelujah ] As unsatisfiable in performing so divine a duty. Some think that the Hebrew word is retained to import, that after Rome is ruinated, the Churches of the Gentiles shall by their uncessant praises provoke the Jews to join with them, and concelebrate the mercy: like as the Spouse, by praising her beloved, stirred up those dull daughters of Jerusalem. to seek him with her, Cant. 5.9, 10, &c. with Chap. 6.1.

And her smoke rose up ] Like that of Sodom: Yet wretched Romanists will not be warned; whose judgment therefore is here revealed after that of the firing of Rome.

Verse 4. And the four and twenty Elders ] The former Allelujah was more private • every good heart being lifted up with joy and thankfulness, when first they hear the good news of Antichrists overthrow. Now this is the joint Allelujah of the public Congregation, praising and magnifying God. This may bea further means to move the Jews to come in.

Verse 5. And a voice came out ] This is the Lambs voice, his all-quickening voice, which shall rouse and raise the dead and dedolent Jews; powerfully pulling the veil from their hard hearts, which yet were somewhat moved and mollified by the former Alleluja's: so that now all the servants of God, small and great, Jew and Gentile shall praise him with one consent.

Verse 6. And I heard as it were the voice ] See how morigerous the Saints are, and ready hearted to obey God. No sooner are they bidden to praise God, but they are at it, dicto citius. See the like Psal. 27 8.

Saying Alleluja ] This was the Hosanna Rabba, as the Jews call it: the victoria Hallelujatica, as the old Britons called their victory over the Saxons. The story is this. Under the conduct of Germanus (here in Britain) who came over from France to subdue the Pelagian heresy (which then prevailed amongst us) against a mighty Army of Saxons and Picts, the Britons prevailed only by the three times pronouncing the word Hallelujah: which voice ecchoing and redoubling from the acclamation of his followers among the mountains, nigh to which the enemy had encamped, frighted them and won the conquest, upon which it was called victoria Hallelujatica.

Raigneth ] i. • . He now maketh it appear that he reigneth, which Averroes and some other of the worlds wizards doubted of, yea denied: because they saw bad men prosper, good men suffer.

Verse 7. Hath made herself ready ] Being first made ready by the grace of Christ. Certum est nos facere quod facimus: sed ill facit ut faciamus. The bowles of the Candlestick had no oil, but that which dropped from the Olive-branches, Zach. 4.

Verse 8. And to her was granted ] It is here clear (saith an Interpreter) that there shall be as great difference between the state of God's Church now, and that which is to come after Rome's • uine, as between the time of honorable persons only betrothed, and the high, joyful and glorious day of their public marrying; and as between the time of a King coming on to his Kingdom, and his actual and powerful reigning, as King indeed.

That she should be arrayed ] This also is given her, as well as her rich raiment: which she can no more put on by herself, then she can purchase it.

Clean and white ] Or, Pure and bright. Pure, saith one, because imputed righteousness is pure indeed, and hath no spot in it; but not bright, you can see no great matter in it: it maketh no great show before men (as in herent righteousness doth, Mat. 5 16.) but before God. A man may be very much defiled and subject to many scandals, and yet be clothed with the garment of imputed righteousness.

The righteousness of Saints ] Gr. Righteousnesses, that twofold righteousness imputed and imparted.

Verse 9. Write ] To wit this ensuing sentence, for the use of posterity, worthy to be written in letters of gold.

Blessed are they that are called ] So they have hearts to come at Christ's call, and not show themselves unworthy to taste of his Supper by framing excuse, as those recusant guests did, Luke 14.

These are the true sayings of God ] q. d. This fore-going sentence is a faithful saying, and worthy of all acceptation, 1 Tim. 1.15.

Verse 10. And I sell at his feet ] So taken he was with the joyful tidings of his Country-men (the Jews) conversion, that he fell down as Abraham did upon the good news of Isaac's birth, Genesis 17.17. And it may be he took this Angel to be Christ, the Angel of the Covenant: But that was his error. Triste mortalitatis privilegium est, licere a • iquando peccare.

See thou do it not ] An elliptick and concise kind of speech in the Greek, betokening haste and displeasure at that was done. Papists will needs despite the Angels with seeming courtesies and respects: And whereas the Council of Laodicea, saith, It behooveth Christians, 〈 in non-Latin alphabet 〉 , not to pray to▪ Angels. Surius and Caranza make the words to be, Non oportet Christianos ad angulos congregationes facere: and the title they make, De ii • qui angulos colunt, in a clean contrary sense to the Councils intention.

Verse 11. And I saw heaven opened ] i. e. He saw things done before his eyes, as it were: so do not we, but are left to conjectures. Here is shown, saith one, the foil of the Beast, bearer up of the whore, and no question but now highly chafed with her fall. This is the last and noblest act of Christ's riding, for the Dragon and his Vicars utter destruction. Thus he. Here is shown, saith another Interpreter, in what state the Church shall be in, upon the ruin of Rome, even as a people standing in arms under their General Christ Jesus for a time, till the last battle be fought, and the enemies destroyed.

Behold, a white horse ] Christ riding as an Emperor triumphing, and as a righteous Judge, Psal. 9.8 & 96.10, 13.

Verse 12. His eyes were as a flame of fire ] A quick▪ sighted Judge, an intelligent warrior. Counsel and strength are for the war, 2 King. 18.20.

And on his head were many crowns ] Let the Tripple-crowned Pope look to himself: Christ out-crowns him by far.

And he had a name written ] His holy and reverend name Jehovah, importing his Godhead: for he is Jehovah our righteousness. And as thus, No man knows the Son but the Father, Mat. 11.26. for as God he is incomprehensible, Judge. 13.18. What is his name, or what is his sons name, if thou canst tell? Prov. 30 4. Who shall declare his generation? Isa. 53.8.

Verse 13. Dipt in blood ] In the blood of his enemies, as a victor returning from a huge slaughter. Caesar is said to have taken prisoner one million of men, and to have slain as many. Mahomet the first (Emperor of the Turks) to have been the death of 800000 men: Skanderbeg to have slain 800 Turks with his own hand. But our Conqueror shall out-do all these; when he shall tread them in his anger, and trample them in his fury; and their blood shall be sprinkled upon his garments, and he will stain all his raiment. Isa. 63.3.

The word of God ] Joh. 1.1. & 5.7. Hereby it appears, that this was John the Evangelist that wrote this book.

Verse 4. And the armies which were in heaven ] The heavenly-minded Hero's, that sight his battles, are all in his livery, horsed and habited as he, in whom they are more then Conquerors, because they are sure to conquer before they fight.

Verse 15. A sharp sword ] The word, Eph. 6.17. the rod wherewith he smiteth the earth, Isa. 11.4. The breath of his mouth, whereby Antichrist shall be over-thrown, as by force of arms, so also of arguments.

The Nations ] The Paganish-Papagans. See the book entitled Paganopapismus: wherein is proved that Papism is flat Paganism, and that the Papists do resemble the very Pagans in above sevenscore severa • l things.

And he treadeth the wine-press ] At Armageddon, Chap. 16.16.

Verse 16. And on his thigh ] Where his sword hangs, Psal. 45.3. to show that he will keep what he hath gained ( Vincere s • is Annibal, victoriâ utin • s • is, said one) Or, on his thigh, quia filiabitur nomine ejus, Psal. 72.17. the name of Christ shall endure forever, it shall be begotten, as one generation is begotten of another, there shall be succession of Christ's name: He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands, Isa. 5.10. Confer Gen. 46.26.

Lord of Lord's ] This title the Pope usurps: but what said Miconius in a letter to Calvin upon the view of the Churches enemies? Gaudeo quod Christus Dominus est: alioqui totus desper assem, I am glad that Christ is Lord of Lord's; for else I should have been utterly out of hope.

Verse 17. Standing in the Sun ] Where he might best be heard, as an Herald. And he well types out such, as by clear light of truth, shall make known the certain destruction of the enemies, before the battle he fought.

Unto the supper of the great God ] They that would not come to the supper of the Lamb, shall be made a supper to the fowls of heaven.

Verse 18. That ye may eat ] He alludes to Ezek. 39 4.17. Gog and Magog were a type of Antichrist. Behold, I am against thee, ô Gog, the chief Prince of Meshec and Tubal, saith the Lord, Ezek. 38.3. where, if Gog be the great Turk, and Meshec Cappadocia, where he first settled himself, Why should he be called Prince of Tubal also, that is, of Spain, France and Italy, as Jerome and Josephus interpret it (neither do Bellarmine and Gretser dissent?) Is it not to show, that after the fall of Babylon, the Antichristians shall call in the Turk and other Pagan Princes to invade and distress the Church, that they may all perish together, and feed the fowls with their dead carcas •• ?

Verse 19. And I saw the Beast ] The Churches enemies are even ambitious of destruction. Judgments need not go to find them out; they run to meet their bane.

Verse 20. And the Beast was taken ] Taken suddenly, or as he was flying, and so thinking to escape. Dio maketh mention of a notable thief that did much mischief in Italy (afterwards the Popes seat) in the days of Severus. This Emperor used all the means he could to catch him, but could not do it, Quippe qui visus non videbatur, non inveniebatur inventus, deprehe • sus non capiebatur, saith the Historian. But this subtle Beast meeteth with his match and more: for he is caught and cast into the lake, &c. Christ is a conqueror so soon as ever he comes into the field, Vexit, vidit, vicit. When the enemies are tumultuating, he comes upon them as out of an Engine, and hurls them headlong into hell.

And with him the false prophet ] This is the same with the Beast: only the Pope is called the Beast in respect of his civil power, and the false prophet in respect of his spiritual. See the Note on Chap. 13 12.

These both were cast alive ] Death shall not end their misery, but they shall suffer most exquisite torments. Potentes potenter torquebuntur.

Verse 21. Slain with the sword ] Not so deeply damned, and yet so slain as to be made a prey to the infernal vultures; and then the fattest carcase shall be the finest prey, the greatest sinners the sorest sufferers.

CHAP. XX. Verse 1. And I saw an Angel]

COnstantine the great, the Churches male-child, Chap. 12.

Having the key ] Not that key, Chap. 9.1. but another.

A great chain ] The succession of Christian Emperors.

Verse 2. And he laid hold on the Dragon ] Chap. 12.7, 9. He took him in a field-fight, and since then till now we have heard little of him, more then that he substituted the Beast, Chap. 13. whose destruction being declared, the prophecy returns to show the judgment of the Dragon.

And bound him ] From the open slaughtering of the Saints, as he had done by the Heathen Emperors: for from molesting and mischieving of God's people, other wise he is not bound one hour, Job 1. 1 Pet. 5.8. And how his vicegerent the Beast hath bestirred him, during the thousand years, who knows not?

A thousand years ] Hos explicare fat • or trepide m • aggredi, saith Pareus. He begins the thousand at the destructi • n of the Temple, anno 73. and so it ends in Pope Hildebrand, who stepped into that chair of pestilence, anno 1073. Others begin it at the birth of Christ, and end in Silvester 2. Others at Christ's passion, and end in Benedict 9. But they do best in my opinion, that begin at Constantine, and end in Boniface the 8. who is of his own said to have entered like a fox, reigned as a Lion, and died as a dog. He excommunicated the French King, and published this decree, That the Bishop of Rome ought to be judged of none, although he should carry innumerable souls with him to hell.

Verse 3. And cast him into the bottomless pit ] That is, into the earth, Chap. 12.9, 12. Chap. 13.11. the earth is the bottomless pit, out of which the Beast was raised by the Dragon.

Deceive the Nations ] The Gentiles, by defending Gentilism, and hindering the course of the Gospel amongst them.

And after that the must be loosed ] He must, because God hath so decreed it, for the glory of his own name in the defense of his people; but destruction of his enemies. As also that the devil may show his malice, which God can restrain at his pleasure. Roger Holland Martyr, said to Bonner: This I dare be bold in God to speak, which by his Spirit I am moved to say; that God will shorten your hand of cruelty, that for a time you shall not molest his Church: And after this day in this place shall there not any be by him put to the fire and faggot. And it proved so: for none after the suffered in Smithfield, for the testimony of the Gospel.

Verse 4. And they sat upon them ] Resting from former p • rsecutions, and reigning in righteousness even here upon earth.

And judgment was given unto them ] That is, say some, the spirit or discerning between Christianity and Antichristianism: Or the clearing of the innocence, and doing them right, say others. Or, they had their chairs, seats and consistories, wherein they did both preach the Word, and execute the Churches censure, as some sense it.

And I saw the souls ] This makes against the Millenaries Souls reign not but in heaven: there are the spirits of just men made perfect, Heb. 12. True it is (as M ^r Cotton well observeth) that there are many devises in the minds of some, to think that Jesus Christ shall come from heaven again, and reign here with his Saints upon earth a thousand years▪ But they are, saith he, but the mistakes of some high expressions in Scripture, which describe the judgments poured out upon God's enemies in making way to the Jews conversion, by the pattern of the last judgment. Thus he. The souls here mentioned are the same I conceive, that were seen under the Altar, Revel. 6.9. and do cry, How long Lord? These are not capable of a bodily resurrection, nor of an earthly reign.

And they lived and reigned with Christ ] They, that is, those that sat on the thrones (not they that were beheaded) Lived and reigned, as spiritual Kings (after the same manner, as they are Priests, verse. 6.) for else there should be more Kings then Subjects.

With Christ ] It is not said with Christ upon earth, this is an addition to the text; or if the words did import a reigning upon earth, yet this would not infer an earthly reign for a thousand years in great worldly delights, begetting many children, eating and drinking, and enjoying all lawful pleasures, as some dream now a-days. The conceit, I confess is as ancient as Cerinth •• the heretic, and P • pias (scholar to S. John ) a man much reverenced for opinion of his holiness, but yet homo ingenij pertenui • , saith Eusebius, not oppressed with wit. Jerome and Augustine explode it, as a Jewish fable, and declare it to be agreat error, if not an heresy: so do all the 〈 in non-Latin alphabet 〉 at this day. The Patrons of Christ's personal reign upon earth, are M ^r Archer and M ^r Burroughs, who tells us, That if the opinion of some concerning Christ's coming to reign here in the world before the day of judgment be not a truth, he cannot make anything of many places of Scripture, as this place for one. But if he cannot, yet others can. See an Answer to his and M. Archers chief Arguments in M. Bayl • his dissuasive from the errors of the times, Chap. 21. p. 238.

Verse 5. But the rest of the dead ] Dead in Baal -worship, as Ephraim, Hos. 13.1. dead in sins, as Sardis, Rev. 3.1.

Lived not again ] By repentance from dead works: or they recovered not the life and immortality that is brought to light by the Gospel.

Untill the thousand years ] Untill, being taught better by God's faithful witnesses, they abjured Popery.

This is the first resurrection ] From Romish superstitions. M. Fox tells us, that by the reading of Chaucers books, some were brought to the knowledge of the truth.

Verse 6. Blessed and happy is he ] The holy only have part in this resurrection, and are therefore happy, or out of harms-way, as the word signifies.

The second death hath no power ] For they are brought from the jaws of death to the joys of eternal life, where is mirth without mourning, riches without rust, &c.

But they shall be Priests ] See the Note on Chap. 1.6.

They shall reign ] The righteous are Kings, Mat. 13.17. compared with Luk. 10.24. Many righteous is the same with Many Kings. See the Note on ver. 4.

A thousand years ] These thousand years begin (saith Master Brightman ) where the former ended, that is in the year 1300. whereby continuance thereof is promised for a thousand years forward, among some of the Gentiles: and how long it shall reign afterwards among the Jews, he only knows that knows all.

Verse 7. Satan shall be loosed ] i. e. Suffered to rise up in open rage against the open professors of the truth: and to make havoc of them, as he did of the Waldenses, Hussites, Huguenots, Professors in Germany, Netherlands, Ireland, England, &c. He hath laid about him lately to purpose. Besides those seas of Christian blood shed by the Turk, since the thousand years expired.

Verse 8. Gog and Magog ] That is Pope and Turk, saith Aretius, the Pope a covert enemy to Christ, the Turk an overt, or open enemy, as Gog and Magog signify. These are set forth by Ezekiel, as the last enemies of God's people before Shiloh came; and presently after their utter overthrow, the state of the City and Temple, is notably described. So, after the Pope and Turk in that last great battle at Armageddon routed and foiled, the new Jerusalem is in the following Chapters excellently pourtraied and depainted: that being a special type of this.

Verse 9. And they went up ] As a sloud, Ezek. 8.9, 16.

And compassed ] As resolved that none should escape them, Ps. 118.11, 12. 2 King. 6.14, 15. & 35.1.

The camp of the Saints ] The Church militant.

And the beloved City ] The new Jerusalem, Cap. 21.2. The dearly beloved of God's soul, Jer. 12.7. or, God's dearly beloved soul, as the Septuagint render it. For present, the Turk is the bridle that holds in the Pope with all his followers, from any universal proceeding against the Protestants: who herein are greatly advantaged above them, in that their opposites lie between them and the Turk: or in that their countries coasting so much as they do toward the North (as Denmark, Sweden, &c.) are out of his way, and no part of his present aim. Italy is the mark he shoots at. And when once he shall rise against the true Church, fire from heaven shall devour him.

Verse 10. And he devil ] This M ^r Brightman interprets of the Turk, called here the devil, because instigated and set awork by the devil. Albeit another learned Exposit • ur is of opinion, that by the fall of the Beast and conversion of the Jews, the Turks and other States of the East shall be brought to embrace the Gospel, being first taught thereto by some notable foil. What to think of this I know not: but cannot but like well of Diodates note upon the fourth verse of this Chapter; that in all this prophecy it is better and more sure to expect and stay for the explication by the event, then to give it without any certain ground.

And shall be tormented ] Gr. Racked: the devil and the damned have punishment without pity, misery without mercy, sorrow without succor, crying without comfort, mischief without measure, torments without end, and past imagination.

For ever and ever ] This is as another hell in the midst of hell, and forceth them to cry, 〈 in non-Latin alphabet 〉 , Woe, woe, as if they should say, 〈 in non-Latin alphabet 〉 , Not ever, not ever, Lord. Whereto conscience answereth as an echo, 〈 in non-Latin alphabet 〉 , ever, ever: Hence that doleful 〈 in non-Latin alphabet 〉 , Woe and alas for evermore.

Verse 11. And I saw a great white throne ] A lively description of the last Judgment: to show that henceforth, since the last great battle, the new Jerusalem should have no disturbance till Christ comes to judgment.

From Whose face the earth, &c.] To show either his terriblenes, or their renovation, 2 Pet. 3. 12. Rom. 8.21.

Verse 12. Small and great ] It is the common opinion, that men shall rise again in that tall and goodly stature of body wherein Adam was created: or at least in that vigor of age that a perfect man is at about 33. years old, each in their proper sex. And hereunto some think the Apostle alludeth, Ephes. 4.13. But M. Brightman holds, that in the resurrection everyone shall appear in that stature, in which he departed out of this life, and that the contrary opinion doth manifestly contradict this Scripture, 〈 in non-Latin alphabet 〉 .

And the books were opened ] The books of conscience, saith Orig • n, of the Scriptures, saith Augustine: of both, say I: for according to law written shall the Judge pass sentence, the conscience either accusing or excusing.

The book of life ] That God's elect may be seen and known. God neither needeth nor useth books to judge by: but this is spoken after the manner of men. Mordecais name was registered in the Chronicles of Persia. Tam • rlane had always by him a Catalogue of his best servants, and their good deserts, which he daily perused.

Verse 13. And the sea ] Those that perished in the waters, and those whose ashes were scattered upon the waters, as John Husses: whom after they had burnt, they beat his heart with their staves, and cast his ashes into the river. But there is a substance of the Saints bodies preserved, by a secret influence from Christ their head, and their dust is precious.

Verse 14. And death and hell ] There shall be an utter end of all evils and enemies, nothing left to disquiet the Church. She shall see them afar off, as Lazarus did the rich man, and be able to say of them, as she did of her accusers, Joh. 8. they are all gone.

Verse 15. And whosoever ] As those Priests were cashiered that could not prove their pedigree, Ezr. 2.62, 63.

CHAP. XXI. Verse 1. And I saw a new heaven]

NEw for form and state, but the same as afore for matter and substance: as an old garment translated is called a new one: and as who so is in Christ is a new creature.

Passed away ] i. e, Where purged from their vanity and defilements.

And there was no more sea ] i. e. Trouble and tumult. The sea is of itself restless, and oft tossed with storms and tempests, Isa. 57.20. As for the element of water it shall remain, probably, as earth, air, and fire doc. Andreas thinks there shall be no more sea.

Verse 2. The holy City ] The Church in glory, saith Diodate. The Church wayfaring and warfaring, saith Brightman, whose interpretation of this text, Nititur conjecturâ optabili magis quâm opinabili, saith Pareus.

As a bride adorned, &c.] Bishop Ridley, the night before he suffered, invited his hostesse, and the rest at Table, to his marriage: for, said he, tomorrow I must be married. Some other Martyrs went as merrily to die, as ever they did to dine.

Verse 3. And I heard a great voice ] To confirm the vision, left it should be thought a delusion.

Behold the tabernacle ] His specially presence both of grace and glory is with his elect. See Ezek. 37.27, 28.

He will dwell with them ] He will ind well in them, 2 Cor. 6.16. See the Note there. The enjoyment of God is heaven itself, therefore God is called heaven, I have sinned against heaven.

Verse 4. And God shall wipe away ] As mothers do their children's tears. Sorrow and sighing shall flee away. Ba • a shall be turned into Berachah, sighing into singing, misery into majesty: as Qu. Elizabeth was exalted from a prisoner to a Princesse; and as our Henry 4. was crowned the very same day that, the year before, he had been banished the Realm.

No more death ] For mortality shall be swallowed up of life.

Neither sorrow ] Properly for loss of friends; for we shall inseparably and everlastingly enjoy them. We shall sit down with Abraham, Isaac and Jacob, have communion with them, not only as godly men, but as such and such godly men. And if with them, why not with others whom we have known and loved in the body?

Nor crying ] Qualis est in tragaedijs, saith Aretius.

Nor anymore pain ] Or, Hard labor for a livelihood to be gotten with the sweat either of brow or brain.

For the former things, &c.] The Latins call prosperous things, Res secundas, because they are to be had hereafter: they are not the first things.

Verse 5. Write: for these words are faithful ] Though few men will believe them: for if they did, what would they not do or sorgo to get heaven? Cleombrotus reading Plato's book of the immortality of the soul, was so ravished with the conceit thereof, that he cast himself headlong into the sea. But how many reading this better book of heavens happiness, are no whit wrought upon thereby, or in the least measure moved to affect those things above, that run parallel with the life of God and line of eternity?

Verse 6. It is done ] As the punishment of the wicked, Chap. 16.17. (See the Note there.) So the reward of the righteous is performed and accomplished.

I will give unto him ] Whereas some good soul might say: I would it were once done. Have patience (saith God) I will shortly give unto him that is athirst to drink of that torrent of pleasure, that runs at my right hand, without any either let or loathing.

Of the water of life, freely ] But merit-mongers will not have it freely: therefore they shall go without it. Coelum gratis non accipiam, saith Viega.

Verse 7. He that overcometh ] Gr. He that is overcoming, or not yielding, though he hath not yet overcome. If he but doing at it, and do not yield up the bucklers.

Shall inherit all things ] Tanquam haeres ex asse. All God's servants are sons, and every son an heir.

Verse 8. But the fearful ] Cowardly recreants, white-livered milk-sops, that pull in their horns for every pile of grass that toucheth them, that are afraid of every new step, saying as Caesar at Rubicon, Yet we may go back: that follow Christ afar off, as Peter: that tremble after him, as the people did after Saul, 1 Sam. 13 7. and the next news is, They were scattered from him, verse. 11. These lead the ring-dance of this rout of reprobates: and are so hated of Christ, that he will not employ them so far, as to break a pitcher, or to bear a torch, Judge. 7.

And unbelieving ] Therefore fearful, because unbelieving: for faith fears no fray-bugs: but why do ye fear, ye small-faiths? saith our Savior.

Verse 9. One of the seven Angels ] The same, likely, that Chap. 17.1. had shown him the damnation of the Whore. So studious and officious are the Angels to serve the Saints, Heb. 1.14.

The Bride, the lambs wife ] Uxor fulget radijs mariti, saith the Civilian: so is it here.

Verse 10. To a great and high mountain ] As Moses was carried up into mount Nebo, that from thence he might view the promised land. He that would contemplate heaven, must soar aloft, fly an high pitch, &c. Take a turn with Christ in mount Tabor, and be transfigured.

Verse 11. Having the glory of God ] Who putteth upon her his own comeliness, Ezek 16. as Rachel was decked with Isaac's jewels.

Even like a Jasper ] And so, like God himself, who is set out by a Jasper, Chap. 4.3.

Clear as Crystall ] There is no such jasper in nature as is thus clear: but such an one must here be imagined. Nec Christus, nec coelum patitur hyperbolen.

Verse 12. And had a wall ] Far better then that of Babylon. Indeed this celestial China needs no wall to divide it from the Tartars: this is Arabia Felix, the people whereof live in security, and fear no enemy.

And had twelve gates ] Thebes had an hundred gates, and was therefore called 〈 in non-Latin alphabet 〉 , but nothing so well set, and so commodious for passengers, as this City with twelve gates.

Twelve Angels ] As porters to let in, not as swordmen to keep out, as the Angel that stood Centinel at the porch of Paradise, Gen. 3.

Verse 13. On the East three gates ] The Church is collected, and heaven filled from all quarters of the earth. Hence it is by one compared to the Samaritans Inn ( 〈 in non-Latin alphabet 〉 ) because it receiveth and lodgeth all strangers that come. In the Synagogue there was not lodging for all: the Ammonites and the Moabites were excluded the Congregation of Israel. But Christ was born in an Inn, to signify that in his Kingdom all may be entertained. He is called the second Adam: the Greek letters of which name (as Cyprian noteth) do severally signify all the quarters of the earth. His garments were divided into four parts, because out of what coast or part soever we come (saith a Divine) Christ hath garments to clothe us, and room to receive us. There are that have observed that the name of God in all the chief languages consisteth of four letters (as 〈 in non-Latin alphabet 〉 , De • , Dien, Gott, &c.) to intimate that he hath his people in all the four quarters of the earth, out of all countries, nations and languages.

Verse 24. And the wall ] A wall the Church hath about it, and a well within it, verse. 6. A garden enclosed is my sister, my spouse, a spring shut up, a fountain sealed, Cant. 4.12. This wall of the Church hath twelve foundations, that is, Christ the only foundation, 1 Cor. 3.11. first laid by the twelve Apostles: In whose names also the sum of Christian faith is made up in those twelve Articles of the Creed, Discessuri ab invicem Apostoli normam praedication is in commune constituunt, saith Cyprian. The Apostles being to be severed into several Countries to preach the Gospel, agreed upon this as the sum and substance of their Sermons. It was called Symbolum, a sign or badge to distinguish Christians from unbelievers.

Had twelve foundations ] Foundation is taken either for Christ, 1 Cor. 3.11. Mat. 16.16. or for the doctrine of the Apostles teaching salvation only by Jesus Christ, as Ephes. 2.20. and here. The Papists have lately added twelve new Articles, raised out of the Council of Trent, to be believed by as many as shall be saved: as above hath been noted.

Verse 15. Had a golden reed ] Not those twelve Trent-Articles, or any human invention, but the word, as Chap. 1 • .1. wherewith is measured not the Temple only as there, but the City, gates and wall, as Ezek. 4.

Verse 16. And the City lieth foursquare ] So was Babylon of old (as Herodotus describeth it) which yet was taken by Cyrus, Alexander, and sundry other enemies. Heaven also is taken, but by another kind of violence, then by force of arms. The solid square whereby it is here set forth, commends it to us: 1. For stable and unshaken, Immota manet, as it is said of Venice, which yet stands in the sea, and hath but one street that is not daily overflowed (the Venetian Motto is, Nec fluctu, nec flatu movetur ) 2. For such as looketh every way, to the four corners of the earth, as Constantinople did: which is therefore said to be a City fatally founded to command.

Twelve thousand furlongs ] About 300. Dutch miles. Nine-veh was nothing to this City for bigness: no more is Alcair, Scanderoon or Cambalu, which yet is said to be 28. miles in circuit, being the imperial seat of the great Cham of Tartary. Quinsay in the same Kingdom, is said to be of all Cities in the world the greatest: in circuit a hundred miles about, as Paulus Venetus writeth, who himself dwelt therein about the year 1260. But our new Jerusalem is far larger: 12000 furlongs (according to some) make 1500 miles; and yet he that shall imagine heaven no larger then so, shall be more worthy to be blamed, then the work-men were that built Westminster- hall; which King William the second the founder, found great fault with, for being built too little: saying, It was fitter for a Chamber, then for a Hall for a King of England: and therefore took a plot for one far more spacious to be added unto it.

Verse 17. An hundred twenty four Cubits ] A Cubit is six handfuls.

That is of the Angel ] That appeared as a man, but bigger and higher then ordinary: Now because this holy City is thus measured, and that with the measure of a man. Some think it to be meant of the Church militant. But some other passages in this and the following Chapters cannot be otherwise taken according to the letter, then of the state of full perfection. They do best in my opinion, that take in both.

Verse 18. Was of Jasper ] A stone of great worth and glory, the beauty whereof, saith one, it is easier to admire then to declare. It hath a variety of sweetness in it: such as none of the most cunning wits and sharpest eyes are able to distinguish. Heaven (we are sure) is such as eye hath not seen, ear hath not heard, &c. Sermo non valet exprimere, experimento opus est. Words are to weak to utter its happiness: get to it once, and you will say so.

Pure gold ] A metal that shineth in the fire, wasteth not in the use, rusteth not with long lying, rotteth not though cast into brine or vinegar (as Pliny noteth) to show that this City is incorruptible, invincible.

Like unto clear glass ] Glistering gold, such as this world affords not.

Verse 19. And the foundations ] The Apostles and their faithful succ • ssours, who were puriores coelo, saith Chrysostom, clearer then the sky, the very stars of the world, and flowers of the Churches, as Basil calleth them.

Verse 20. The fifth Sardonyx ] Search is here made thorough all the bowels of the earth for something of worth to shadow out the Saints happiness: which if it could be fully known (as it cannot) it would be no strange thing or thank-worthy for the most horrible Belial to become presently the holiest Saint, or the worlds greatest minion the most mortified man. He that desires to know the nature and virtues of these precious stones may read Epiphanius, Philo, Francisous, Rurus, and others Degemm •• . Josephus also in the third book of his Jewish Antiquities. That was an odd conceit, and scarce worth relating, held by Anaxagoras, Coelum ex lapidibus constare, & aliquando collapsurum, That heaven was made up of stones, and would one day fall upon men's heads. That other saying of his is much more memorable: when being asked, Wherefore he was born? He answered, Ut coelum contempler, that I might busy my thoughts about heaven.

Verse 21. And the twelve gates ] i. e. Gate-keepers, Preachers of the righteousness that is by faith.

Were twelve pearls ] All which do receive their luster and worth from Christ that pearl of price, Matth. 13. like as the pearl by beating oft upon the Sun-beams, becometh radiant as the Sun.

Was pure gold ] Which no dirty dog may ever trample upon.

Verse 22. No temple ] No need of external worships and ordinances, for they are all taught of God: they see his face, and hear his voice. Now we see but in part, because we prophecy but in part, 1 Cor. 13.

Verse 23. And the City had no need ] He saith not there shall be no Sun or Moon, but there shall be no such need of them, as is now, for the Lamb shall outshine them; shine they never so gloriously, as they shall in that new heaven, Isa. 30.26.

Verse 24. And the Nations ] See Isa. 60 3. and that he speaketh of the life to come, See ver. 11, 18, 19.21.

Do bring their glory ] Despise and cast away all for heaven. Canutus set his crown upon the crucifix: which, according to the course of those times, was held greatest devotion. K Edw. 6. assured the Popish rebels of Devonshire, That he would rather lose his Crown, then not maintain the Cause of God he had taken in hand to defend. Nazianzen rejoiced that he had something of value, ( viz. his Athenian learning) to part with for Christ, &c.

Verse 25. For there shall be no night there ] And so no need to fear a sudden surprise by the enemy watching his opportunity. Their day above is a nightlesse day, as a Father calls it.

Verse 26. And they ] i. e. The Kings, as ver. 24.

Verse 27. And there shall in no wise ] Though the serpent could wind himself into paradise, yet no unclean person can come into this holy City. Tertullian called Pompey's theater (which was the greatest ornament of old Rome) arcem omnium turpitudinum, the sty of all uncleanness. Heaven is none such.

CHAP. XXII. Verse 1. A pure river]

NOt muddy as Nile, but clear as Callirho • . The allusion seems to be to that earthly Paradise so well watered, Gen. 2. or else to Ezek. 47. This river is Christ, Joh. 4.14. and so is that tree of life, verse 2. The second Adam is a quickening spirit.

Verse 2. In the midst of the street of it ] In medio foro ejus, where all may easily come by it; not kept with a strong guard, as the apples of Alcinous, Hesperides, &c.

Twelve manner of fruits ] Heavens happiness are so many that they cannot be numbered, so great that they cannot be measured, so copious that they cannot be defined, so precious that they cannot be valued.

Every month ] Like the Lemmon tree which ever and anon sendeth forth new Lemmons, as soon as the former are fallen down with ripeness.

And the leaves ] No want of anything either for food or physic. Ita balbutit nobiscum Deus.

Verse 3. And there shall be no more curse ] No casting out by Excommunication: no cause of any such thing.

Of God and of the lamb ] He and the Father are one, Joh. 10.30. See the Note there.

Verse 4 And they shall see his face ] How we shall see God, whether with our minds only, or with bodily eyes we shall behold his invisible Majesty in the glorious face of Jesus Christ, there can nothing be determined.

And his name shall be ] As servants of old had their masters name branded in their fore-heads.

Verse 5. And there shall be no night ] See the Note on Chap. 21.25.

For the Lord God ] He that is 〈 in non-Latin alphabet 〉 , Light essential.

And they shall reign ] Raign together with Christ; a part of whose joy it is, that we shall be where he is, John. 17.20. he will not be long without us.

Verse 6. And he said unto me ] This is the conclusion of the whole prophecy: and it is very august and majestical.

These sayings are faithful and true] Thus (among other evidences of its divinity) the Scripture testifies of itself: and we know that its testimony is true.

The Lord God of the holy Prophets ] Some copies have it, The Lord God of the spirits of the Prophets. He is the God of the spirits of all flesh, but of the spirits of Prophets in a special manner: for those holy men spake no otherwise, then as they were acted or imbreathed by the holy Ghost, 2 Pet. 1.21. See the Note there.

Sent his Angel ] As Chap. 1.1. The authority therefore of this book is unquestionable, what ever some have surmised from Chap. 20.4. that it was the work of Cerinthus, or some other millenary.

Verse 7. Blessed is he that keepeth ] In memory and manners, Chap. 1. Those were pronounced happy that read and hear, but so as they retain in mind, and practice the contents of this book.

Verse 8. Saw these things and heard them ] So that there is no color of cause why any one should doubt or distrust such a witness.

• fell down to worship ] This is the second time. It is hard to say, how oft a Saint may fall into the same sin: howbeit they sin of incogitancy; put them in mind, and they mend all. They sin of passion, and passions last not long. There is no way of wickedness in them, they make not a trade of it.

Verse 9. See thou do it not ] See the Note on Chap. 19.10.

For I am thy fallow-servant ] Wycliffe disallowed the invocation of Saints and Angels, whom he called servants, not gods. For the word Knave which he used signified, in those days a servant, not as it doth in our days a wicked varlet, as his enemies maliciously interpret it: Bellarmine for one, a man utterly ignorant of the English tongue.

Verse 10. Seal not ] Keep them not up for thine own proper use (as he did that wrote upon his writings, 〈 in non-Latin alphabet 〉 , things for myself ) but freely impart them, and in such fort as that others may conceive and improve them.

For the time is at hand ] And every days events shall explain the prophecy.

Verse 11. He that is unjust &c.] q. d. Let things be fore-told never so plainly, and fall out never so accordingly, yet wicked men will be uncouncellable, uncorrigible, Isa. 26.10. But if any man be ignorant, let him be ignorant, 1 Cor. 14 38. He falls with open eyes, let him fall at his own peril: who so blind as he that will not see? Ephraim is joined to idols, let him alone. He hath made a match with mischief, he shall have his belly-full of it.

Let him be righteous still ] Let him presevere and proceed.

Verse 12. Behold, I come quickly ] Therefore quicken your pace, bestir yourselves lustily: your time is short, your task is long, your wages inconceivable.

Verse 13. I am Alpha and Omega ] And am therefore worthy to be believed in my predictions of future events, which I can easily bring about and effect, since to me all things are present.

Verse 14. That they may have right ] That they may be assured of their interest in Christ and his kingdom. Plutarch tells of Eudoxus, that he would be willing to be burnt up by the Sun presently, so he might be admitted to come so near it, as to learn the nature of it. What then should not we be content to do or suffer for the enjoyment of Christ and heaven?

Verse 15. For Without are dogs ] In outer darkness. The Irish air will sooner brook a toad or snake to live therein, then heaven will brook a sinner.

And whosoever loveth ] Though he make it not. Some will not coin a false tale, that yet will spread it: these are equally guilty, and excluded God's kingdom, Ps. 52.3.

Verse 16. Have sent mine Angel ] With weariness of flight, as Dan. 9.21.

I am the root ] That bear up David by my Deity: but am born of him, in regard of my humanity.

Verse 17. And the spirit and the bride ] i.e. The bride sanctified and set a work by the spirit, Rom. 8.26.

And let him that heareth say, Come ] Abrupt sentences full of holy affection, q d. Let him pray daily, Thy kingdom come.

And let him that is athirst come ] q. d. If you think me long a coming, come to me in mine ordinances; there I will stay you with apples, comfort your with flagons, Cant. 2.5.

That water of life freely ] See the Note on Chap. 21.6.

Verse 18. If any man shall add unto these things ] Either to this or to any of the fore-going books of Scripture, Deut. 4.2. Prov. 30.6. Gal. 3.15. 2 Tim. 3.16, 17. All which not withstanding, the Jews have added their Deuteroseis, the Turks their Alfurta, the Papists their unwritten verities, which they equalize (at least) to the Scriptures.

Verse 19. And if any man shall take away ] Since every word of God is pure, precious and profitable, Prov. 30.5. 2 Tim. 3.16.

Verse 20. Even so: Come Lord Jesus ] This is the common and constant vote of all good people: and is therefore pinned as a badge upon their sleeve, 1 Thess. 1.10. See the Note there.

Verse 21. The grace of our Lord ] An epistolary conclusion. The Revelation is rather to be counted an Epistle then a book. Read it as sent us from heaven, and ruminate what ye read.

Abstinence.

K Ing Solomon, having shown in the last verse of the former Chapter, that diligence sets a man in the presence of Kings, as it had done Jeroboam in his presence, because he found him dexterous and diligent, handy, and meet for the work • he here directs such, when so preferred, how to behave themselves, if set at table especially: 1. To consider where to feed, verse. 1. for a man is forced many times amidst the variety of meats, wherewith great men's tables usually sweat, to eat doubtfully (as one speaketh) not well knowing what piece to pitch upon, what dish to deal withal. 2. To put a knife to their throat, or in their throat (as Ibn-Ezra tenders it) rather then offend by inordinate appetite. 3. If yet they find themselves over-desirous of those dainti • s, to bridle themselves in by main force, to lord it over their lusts, not coveting the cates of a king, but being content with gruell rather, as Daniel and his three fellows, for the keeping of a good conscience.

[Doct.] The often inculcating the duty imports: 1. A necessity, and that it must be done, or we are undone. 2. Difficulty, by reason of our strong inclination to intemperance; against which therefore keep we a strong guard, curbing and controlling the concupiscible faculty, about alimentary objects, restraining excess both in meats (which is Abstinence strictly taken) and in drinks, which properly is Sobriety, whereof hereafter in its place.

Abstinence orders a man in the use of meats, that it be neither unseasonable for the time, nor unreasonable for the measure.

1. As touching the time. It is a fault not to observe due hours of eating, Eccle. 10.16, 17. to fare deliciously every day, Luk. 16.19. To riot in the day time, 2 Pet. 2.13. To feast, when God calls to fasting, Isa 22.12, 13. which is therefore called a day of restraint, Joel 2.15. because we should then restrain ourselves from all meat, if possible, for a season; that nature may be chastised, yet not disabled for duty: Or at least from bread of desires, as Daniel that man of desires, Dan. 9.23. He ate no pleasant bread, neither came flesh nor wine in his mouth, &c. for three whole weeks together, because it went ill with the poor people of God. M ^r Rogers Martyr, in a hard time made a motion to forbear one m • all a day. M ^r Wiseheart, a Scotch -Martyr, forbare one meal in three, one day in four, for the most part, except something to comfort nature. God threateneth those that do not abstain in an evil time, Amos 6.4, 7. And the Romans punished it in one that feasted and looked out at a window, with a garland on his head, in the second Punic war.

2. For the measure. 1. We may not neglect the body, defraud our Genius, macerate and unspirit ourselves overmuch, as those Col. 2.23. as Timothy, living among the luxurious Ephesians, 1 Tim. 5.23. And as Nicolas Shetterdens wife the Martyr, whom he chides in a letter to her for her excessive fasting, though of a pious intention. The merciful man doth good to his own soul: but he that is cruel, troubleth his own f • esh, Prov. 11.17. This later clause Rabbi Levi expoundeth (and Mercer is of the same mind) to be meant of those that place the chief service of God in afflicting and pining their bodies, whereas bodily exercise profiteth little.

2. We may not pamper the body, cater for the flesh: preserve it we must, make provision for it we may not. Debtors we are, to see to it, not to live to it, Rom. 8.12. We may not live to eat, but eat to live: less we must eat then nature desires, and yet so much as refresheth nature, and makes us fit for the service of God and man. Take heed to yourselves, saith our Savior to his Disciples (And who would have thought that they, who ordinarily fed upon barley-bread, and once had no better a Sundays-dinner, then a few ears of corn, rubbed betwixt their hands, should need any such Take heed? ) that your hearts be not over-charged with surfeiting, &c. and so that day come upon you unawares. But the Gospel teacheth to live soberly, or, temperately, Tit. 2.12. and reckons surfeiting among the deeds of darkness, Rom. 13.13. the works of wickedness, Gal. 5.21. Such as are manifest to be unworthy of us: 1. As men. 2. As Christian men.

Reas. 1. As men we should be abstinent; it being the excellency of a man above a beast; an act of reason subduing lust, of the superior faculties, repressing the inferior sensualities. And, as in the irascible faculty, it is the glory of a man to pass by an indignity; and he is a braver man that can conquer his passions, as Jacob did in the rape of Dinah, then that conquereth a City, as his sons did the City of She • h • m: So in the concupiscible faculty, it is an high praise, To abstain from fleshly lusts which fight against the soul; to say nay to sensual appetite, and peremptorily to deny his carnal self, as David did in the water of the well of Bethlehem, and Alexander in his travels thorough the dry deserts of India. He was wont to say, That it was the basest thing in the world to play the Epicure; and had he held to that principle, he had been safe and happy. But when, as a natural brute beast made to be taken and destroyed, in what he knew nuturally, he began to corrupt himself (as both S. Peter and S. Jude have it) be utterly perished in his own corruptions. So did the old world, those monstrous men of condition. They were 〈 in non-Latin alphabet 〉 , saith S. Matthew, Eating as brute beasts do (so the word signifies, for otherwise it is no fault to eat) when the flood over-whelmed them. Whether it were lawful for them before the flood to eat flesh, the Doctors are divided, and I determine not. But after the flood God said to Noah, and his sons, Every moving thing that liveth shall be meat for you. But mark that it is added, Even as the green herb have I given you all things, that is, soberly, and without curiosity, to take such things as are at hand, as D • Willet interprets it. Nature also seemeth to teach the same thing in giving man so little a mouth, with a narrower throat, a lesser belly then other creatures, as Chrysostom observeth; and in tying concupiscence to the stomach and belly (the lowest place) as one would tie an horse or asse to the manger, as Plato hath it. A fit resemblance and good enough for such beastly belly-gods, as glut themselves with God's good creatures, which they devour, as if their throats were whirlpools, and their panches bottomless: crying out with the horsleech, Give, give, stuffing themselves like wool-packs, and fatting themselves like boars, till they be brawned, and have (as Eliphaz speaketh) collops in their flanks. And whereas they should be ( •• th they will needs fall below the stirrup of reason) they should be, I say, like Ants and Bees those wisest creatures, and abound rather in pectore ubi est animus, quam in ventre ubi est stercus, in breast then belly; they re • emble rather the locusts which have but one gut, and the spider which is little else then belly. Of the Ass-fish Aristotle affirmeth, That of all other creatures he hath his heart in his belly. And of the Dolphin Solinus observeth, That he hath his mouth almost in his very belly, and that he only (of all fishes) moveth his tongue. Such are our greedy-gut Cormorants; they wear their guts in their heads, and their brains in their bellies: they have a tongue also to talk for, and of their belly-timber, as that Roman Apicius, that wrote ten books of direction, how to set forth a feast with all manner of dainties. This was Laborious loss of time, as the Philosopher calls it: or as another, this was Magno conatu magnas nugas agere. Nature is content with a little, as not to be hungry, thirsty, cold, &c. saith Galen, grace with less. And that's the second thing we were saying.

[Reas. 2] 2. As Christian men. Nothing more becometh us then Abstinence. A virtue that very Heathens adored in their Socrates, Anacharfis, Cyrus, Caesar, and others. The old Gauls were very sparing in their diet, and used to fine any one that out-grew his girdle. The Turks at this day (saith one) refuse all dainties for a piece of fat mutton. And when King Ferdinands Ambassadors (that brought a great present to Suleiman the great Turk) were feasted by the Bassaes, their cheer was only rice and mutton; and that so plainly and sparingly dressed (saith the Historian) as if they had thereby noted our gourmandise and excess, who measure not our cheer by that which nature requireth, but that which greedy appetite desireth, as if therein consisted the greatest nobility. And the drink for the great Bassaes themselves, right easy to be had, was fair water out of the river Danubius, &c. Wine is a prohibited ware amongst them (saith my former Author) which maketh some drink with scruple, others with danger. The baser sort, when taken drunk, are often bastinadoed on the bare feet. And I have seen some, after a fit of drunkenness, lie a whole night crying, and praying to Mahomet for intercession, that I could not sleep near them. So strong is conscience, even where the foundation is but imaginary. Now if these Gentiles, which have not the Law, do by nature the things contained in the law, and so show the work of the law written in their hearts, their conscience also bearing witness with or against them; Shall not the uncircumcision which is by nature, if it fulfill the law, judge thee, who, by the letter and circumcision, dost transgress the law? Doth not that perfect law of liberty, the Gospel, reach men to do something singular? to walk exactly? to exceed Scribes and Pharisees, how much more Turks and Heathens? to eat before the Lord? to eat to the glory of God? to feed with fear of being ensnared by the creature? Which whoso do not, these are spots und blemishes, saith S. Peter, spots and ro • ks in your lovefeasts, saith S. Jude. Tertullian speaking of those love-feasts, testifieth, That great care was taken therein that none should eat or drink more then was meet, but that the poor should have their portion. Some, I confess, exceeded at Corinth, and are sharply taxed for it by S. Paul, 1 Cor. 11.21. But, for the general, they were modest and moderate: and are therefore said to be virgins (such as went not a whoring in their affections after the creature) and without blemish before the throne of God, Revel. 14.4, 5. as those that did eat as in God's presence. Deut. 12.18. approving themselves to him even in their repasts and common conversation. Philo well observeth, that the ancient Jews used, after their sacrifices, to make their feasts; and in the temples, that the place and action might mind them of Abstinence and sobriety. Thus Jethro, took a burnt offering, and sacrifices for God; and Aaron came, and all the Elders of Israel, to eat bread with Moses father in law before God. The Jews also had a sort of officers at their feasts called Praefecti morum, 〈 in non-Latin alphabet 〉 to see that none should eat or drink too much: called they were also 〈 in non-Latin alphabet 〉 , the eyes of the feast, and in the Gospel 〈 in non-Latin alphabet 〉 , Rulers of the feast, Joh. 2.10. And these, they say, were to be Priests, that with their gravity and authority might over-awe the company, and see that there were no disorder. Now a good man, like a good Angel, is ever looking on the face of God: being (as Solomon adviseth) in his fear the whole day throughout. God, he knows well, is 〈 in non-Latin alphabet 〉 , Alleye: whether therefore he eats or drinks, or whatsoever else he does, he does it as in the sight of God. Cave, spectat Cato, could never so keep in that Roman from surquedry and indecency, as the sense of God's presence doth the faithful Christian. He contents not himself with a natural use of his food (as brute beasts, and brutish sensualists) but labors to taste the sweetness of God, in the sweetness of the creature. Besides, he looks upon his meats as a piece of Christ's purchase, and sees them come swimming toward him in the dishes, as it were, in Christ's blood. Himself also he considers, as bought with a price; and therefore resolves to glorify God with his spirit, and with his body too, which are the Lord's.

[Use 1] For Application. It is the saying of Hugo Cardinalis, that the devil hath two daughters, Covetousness, and luxury or riotousnes: the former he married of old to the Jews, the later to the Gentiles. But now the Popish Priests and Romish Clergy have taken them both from their husbands, and use them as their own. We read of one jolly Pope Julius, that called for his Porke-flesh (forbidden him by his Physicians) all despito di Dio, in despite of God: and asked why, if God were so angry for an apple, he might not be as angry for his cold peacock which he missed at table, having commanded it to be set up for him against supper. Another of them ( Leo the tenth) is said to have spent a thousand thousand crowns in one day, at his coronation. The merchants of the earth are said to have waxed rich thorough the abundance of Rome's delicacies, Revel. 18.3. And the Kings of the earth, that had lived deliciously with her, are brought in bewailing her, ver. 9. The merchants also mourn for that none now buy (as they were wont whiles Babel stood.). their fine flowers, and wheat, their beasts, sheep, and other viands. The fruits that thy soul lusted after, say they, are departed from thee (the Geeek word signifies Antumn-fruit, their second services, suckets, sweet-meats, and delicate confections, wherewith the Roman Clergy refresh themselves even in their pretended fasts) and all things which were dainty and goodly are departed from thee; and thou shalt find 〈◊〉 no more at all, ver 14. Look how, when Sodom was sacked by Kedar-laomer and his company, it is expressly noted, That they took all their victuals, and went their way, Gen. 14 11. So shall it be done to spiritual Sodom (so Rome is called, Revel. 11.8. and fitly.) Sodom’s sins were pride, fullness of bread, and and abundance of idleness. Not to speak of the first and last, who knows not that they (like the Cater-pillars of Egypt ) do eat up the fat and best fruits of the land. For (saith he that made the Anatomy of the English Nunnery at Lisbon ) what the purveyours of the Viceroy have forsaken in the market (as too dear) I have known the Cator of this house to buy at unreasonable rates, for their ghostly fathers table, and such of his chickens (the Nuns) as he most affected; whose greatest, and indeed only care is to prove skillful in the confection and dressing of such dainty cates, as may best please their wanton palates. And (as Natritiva facultas est officina generativae, Gluttony is the gallery that incontinency walks thorough) the same Anatomist sets forth a great deal of their fleshly filthiness. Eli's sons had a wanton tooth, and this was an harbinger to other luxurious wantonness. Recte erit, cognate, &c. saith Lewis the 11. of France, in a letter to our Edward the 4. Thus it shall be with you, Cousen: If you will but come over to Paris, we'll pamper our flesh: and you shall delight yourself in the choicest beauties of the City. After all which, I will bring you Cardinal Bourbon, who (according to the power committed unto him by the Pope) shall soon absolve you from all your sins. The Papacy is an alluring, tempting, bewitching Religion. S ^r Walter Rawleigh knew what be said, That were he to choose a Rel • g • on for licentious liberty, and lasciviousnes, he would choose the Popish Religion. No sin past, but the Pope can pardon: No sin to come, but he can dispense with. No matter how long they have lived in any sin (though the sin against the holy Ghost) yet extreme Unction at last will salve all. What marvel therefore, though Papists call for their portion here with the Prodigal, Eat and drink with the drunken, and begin to beat their fellows, with that evil servant, Matth. 24.49? Cry out with those Epicures in Isaiah, Come, I will fetch wine, and we will fill ourselves with strong drink, and tomorrow shall be as this day, and much more abundant? Let in eat and drink, for tomorrow we shall di • , Chrysostom tells us of some such in his time, as would usually say, Give me today, and take thou tomorrow. But of these Atheists well spake S. Austin, Many eat that here, that they must digest in hell. Hell was long since said by one to be paved with the shaven crowns of those hell-sprung locusts, That have, as it were, crowns on their heads (that is, vertices rasos, saith Pareus ) and a King over then (other locusts have none, Prov. 3.27.) which is the Angel of the bottomless pit, whose name is Abaddon and Apollyon; or the Destroier, Revel. 9.7, 10. That son of perdition, to whom, though he draw thousands of souls to hell with him, none must dare to say, What dost thou? He hath thousands and ten thousands of these locusts ready pressed for any service: therefore they are said to be like unto horses prepared unto battle, Revel 9.7. Pampered they are in their cloisters, as war horses in their stalls or stables, Everyone neighing after his neighbors wife, Jer. 5.8. The husbands of bar • en women they send in pilgrimage to S. Joyce the Patronesse of fruitfulness, and lie with their wives in the mean while: Marry they may not, Though they burn like an oven, Hos. 7.7. nor meddle with flesh on fasting-days, though they make no bones of strange flesh any day. Are not these those seducing spirits S. Paul speaks of, that forbid to marry, and command to abstain from meats, 1 Tim. 4.3? They twit us with their much fasting, as once the Pharisees did our Savior's disciples: And shame not to say, that we count fasting but a moral temperance, a fasting from sin, a matter of policy. We could rejoin and tell them, with more truth; that their fasts are mere mo • k-fasts and worse; whiles, 1. They abstain from certain meats only, not all, which is a doctrine of devils, 1 Tim. 4.2, 3. The people they tie to bread and water; the Priests fill themselves, the while with wine, sweet meats and suckets. 2. In setting certain fasting days under pain of damnation, whether the times be better or worse. 3. In making them a service to God, and yet consecrating them to the Saints. 4. In ascribing merit thereto. 5. In making shameful fall thereof. Their fasts also are often times prefaces and pretexts to their abominable villainies, as in the Gun-powder-treason: They proclaimed a fast, with wicked Jezebel, for the success of the great crack and black-day, wherein these Harpies thought to have made but a break-fast of us all. Nor blessed be the Lord, who hath not given us as a prey to their teeth, Psal. 1 24.6. O that he would once at length put into the hearts of the Kings of the earth to hate the scarlet whore, and to eat her fl • sh, as it is prophesied, Rev. 17.16. to destroy those crows-nests, the Monasteries and religious houses (as they call them) that they build no more there, as our Henry the eight did, turning out those slow-bellies here (as Zizka also did in Bohemia) the Abbey-lubbers, I mean, that lived upon the spoil, having their souls merely for salt to keep their bodies from putrifying. Their whole life was to eat and drink, and sleep, and sport, &c. as if they came into the world, as rats and mice, only to devour victuals, and to run squeaking up and down, as the Pharisees did to widows houses, which they devoured under a pretence of long prayers, Mat. 23.13. Such as these are the verm ne of the world, the body-lice of man-kind, the excrements of human society, &c. are therefore worthy of utter execration and ejection.

[Use 2] Let every servant of God count it a foul shame to be a slave to his palate. Epicurius (saith Ennius ) whiles he looked too much to his palate, looked not at all to the heavenly palace. Howbeit, if Aelian may be credited, Epicurus was wont to say, That if he might have but a morsel of meat, and a mouth full of water, he would hold himself as happy, as the happiest. A strange speech from him that placed the chief happiness of a man in sensual pleasures. But what ever his opinions were, his life was temperate, saith Tully. Jacob (a far better man) desired no more but food to eat and clothes to put on, Gen. 28.20. A little of the creature serves turn to carry us thorough our pilgrimage. If we have food and raiment, let us therewith be content, 1 Tim. 6.8. Wh • re note, saith a Greek Father, that he saith, having food, not fine fare, and raiment not ornament. Meat and drink are the rich • s of a Christian, saith Jerome. Bread and cheese with the Gospel is good cheer, saith Greenham. It is but a little, that a godly man stands in need of, saith Clements Alexandrinus. If you will be content to please Dionysius, you need not eat green herbs (said the Parasite to the Philosopher). And if you will be content (said the Philosopher to the Parasite) to feed upon green herbs, you need not please Dionysius. Elisha dined more comfortably with his coleworts (the coloquintida excepted) and Elias with his cake on the coals, and cruse of water, then all Jezebel's prophets, with the murdering morsels they met with at her full Table. Our Savior taught his disciples to pray for bread (down-tight brown bread) not bisket or manchet: and daily bread, or (as the Syriac hath it) bread of necessity, as Soudas, such as wherewith we may subsist, as Brenz, such as may hold life and soul together. And the wanton Israelites, not content with their bread from heaven, but lusting after quail, had their wish, but a curse withal. Not, but that it is lawful to feast, to eat of the fat and drink of the sweet, and send portions to the poor, as they did Neh. 8.10. God hath allowed us not only for necessity or conveniency, but for honest affluence and delight, as Psal. 23.5. Gen. 43.34. Our Savior himself was at feasts (as at the marriage at Cana in Galilee: and surely if feasting ever be in season it is at the recovery of the lost rib:) the people also were allowed to feast thrice a year before the Lord, and at every such time to please their appetite, Deut. 14.26. Thou shalt bestow thy money for whatsoever thy heart desireth, &c. Yet. as the Egyptians carried about a deaths-head in their feasts to restrain their inordinate appetite: so it must be remembered, that the belly was the first sword that the devil drew against us, and doth it still, and that, if thou let out thine appetite, it may cut thy throat. Be not therefore desirous of dainties: for they are deceitful meat. E • t such things as are set before you, as our Savior bad his Disciples, Luk. 10.8. be it but homely, so it be wholesome. Luther (as he was a smallmeat-man, and a great faster, so) for many day • s together, saith Melancthon, I have observed him to consent himself with a little piece of bread and a herring. Being often invited to feasts, he came not, lest he should lose so much time: as himself complaineth in a certain Epistle: I lose a great deal of time through invitations: And I know not what Satan procures it, that I cannot say nay, and yet it repents me to have done it. Be not amongst wine-bibbers, amongst riotous eaters of flesh, or fleshmongers, as one rendereth it. For the drunkard and the glutton shall come to poverty, &c. Pro. 23. 20, 21. That's one motive to temperance.

1. Spend-thrifts entomb their ancestors in their bowels. As they turn rents into ruffs, and lands into laces, hang their patrimonies at their ears, as Seneca saith; wear a pretty grove, an indifferent farm on their backs: so do they waste their substance with riotous living, as that Prodigal, Luk. 16.13. Ingluvies & tempestas, barathrum{que} macelli. The Prodigal is called 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 , saith Clem. Alex. One that is unsaveable, or one that is undone by himself, saith Aristotle: So was Cleopatra, Heliogabalus, Vitellius, and (to omit many others) M. Livius, who when he had wasted a great estate in luxurious living, jested at his own folly, and said, That he left nothing for his heir, Praeter coelum & caenum, more then air and mire. Another, hearing that there were but 700 crowns left of a vast estate that he had left him, hanged himself. The belly is a troublesome client, saith one, an evil beast, saith another; an ingenious Artist, saith a third. What birds soever fly, what fishes soever swim, what beasts soever run about, are buried in our bellies (saith Seneca ) what marvel then though we ourselves are soon brought to burial? And let that be a second Motive to moderate feeding.

2. Gluttony is the bane of the body. For many more perish by intemperance then by violence, by surfeiting then by suffering. Epicures are as desperate as soldiers, and meat kills as many as the musket. It is holden for c • rtain, That in every two year there is such store of ill humors and excrements engendered in the best body, that a vessel of an hundred ounces will scarce contain them. What shall we then think of those greedy gully-guts, that barrel up God's good creatures in their bellies, and mast themselves like hogs of Epicures -heard? How do they hasten their end, and, as it were, dig their own graves with their teeth. Plures pereunt crapulâ quam capulo, la • cibus quam lanceis, &c. The board kills more then the sword: for life is a lamp: and excess of meat doth shorten the one, as too much oil doth extinguish the other. Let this warn our irregulares gulares, that make their gut a gulf, and fur their teeth with excessive eating, hateful to God, hurtful to themselves. Let them take heed that they hug not themselves to death; and, by pouring on too much oil, quite put forth the light of life. Tennismensa sanitatis mater, saith Chrysostom. Socrates is said by sobriety to have had always a strong body: Gorgias and Gal • n to have lived to an 120 years, by rising ever from the Table with an appetite. Herodicus as student in Athens, the most weak and sickly of any that then lived, by the testimony both of Plato and Aristotle: yet by temperance protracted his life to an incredible length. Augustus never drank bat thrice at one meal, and lived near 80 years. And Q. Elizabeth of England did seldom eat but-one sort of meat, rose ever with an appetite, and lived about 70 years. K. Edward 6. called her by no other name then his sweet sister temperance: she knew, That much meat, much malady.

Lastly, For the soul. Many a man's table is a snare to him: whiles sulnesse breeds forgetfulness, and that both of God and his works, Isa. 5.12. and of men and their miseries, as in Nabal that Pamphagus, those Cormorants Amos 6.6. and Dives. It breeds also wantonness, as in those Israelites that eat and drank and rose up to play: blockishness and stupidity, as in the old world, Baltasar, Vetellius, others: drunkenness as in Nabal: cursing and swearing, as Job suspected by his children, at their feast. It emasculates the spirit, as we see in Solomon; whose luxury drew out his spirits, and dissolved him. It indisposeth men to those exercises that are to be performed by the mind, which is now taken up with the thought of what shall we eat, what shall we drink, &c? A full belly neither studies well, nor prays well. They serve not the Lord Jesus Christ, that serve their own bellies, Rom. 16.10. How can they, when their kitchen is their shrine, their Cook their Priest, their Table their Altar, and their belly their god, Phil. 3? &c.

Admonition.

[Doct. 1] T Here are a sort of unruly ones in the visible Church; disordered and dissolute, exorbitant and enormous livers; such as transgress the tradition, saith the Apostle of them, 2 Thess. 3.6. that is, Obey not the form of doctrine delivered unto them, Rom. 6.17. Walk not by rule, but at all adventures, Levite. 26.23. Contra gnomonem & canonem decalogi, lawless, yokelesse, masterles monsters, sons of Belial, goats, wild asse-colts, untamed heifers, horses, mules, Psal. 32.9. Quibus vita est incomposita, & pessime morata; they run away with the bit between their teeth: break Christ's bonds as Samson did the green withes, shake Christ's yoke from their shoulders, as the Unicorn, Job 39.10. send messages after him, as they in the Gospel, We will not have this man to rule over us, we will not live by his laws. Of these S. Peter 2 ep. 2. and S. Jude v. 8.9.

[Reas. 1] God permits such, 1. For the glory of his patience and justice towards them; of his mercy to wards his own, who will see and say, Who made us to differ? Lord, how is it that thou showest thyself to us, and not to the world? Joh. 14.22. 2. For the trial, exercise, correction of his Saints. 3. For a mutrall scourge to themselves, as the East by the Turks, the West by the Pope, for their Apostasy, &c.

[Reas 2] The devil effects it, That great and first Heterc • lite, that kept not his station, but brake the ranks, and is become a master of misrule amongst the men of this world, whom he acts and agitates, Ephes. 2 2. carries them along (as possessed persons) through fire and water, thick and thin: hath them at his beck and check, called therefore, Children of disobedience, sons of Belial, taken alive, and carried about by him at his pleasure, as Bajazet was in an iron • age. [Reas 3]

Men are therefore obstinate in evil, saith the Prophet: Because 1. Their neck is an iron sinew. 2. Their brow is brass, Isa 48.4. This double distemper lies upon every carnal person. 1. Natural crossness to the law of God, Rom. 8.7. Homo est inversus decalogus. 2. Habitual hardness, contracted by long trading in sin; Doing wickedly with both hands earnestly, Mic. 7.3. setting their sin upon the cliffe of the rock, Ezek. 24.7. adding to their sinews of iron, br • ws of brass, to natural impotence, impudence in evil, Jer. 3.3. an uncouncellable willfulness in wickedness.

[Use 1] Woe to those unruly rebels, God hath a rod of iron for them, Psal. 2. that those that will not bend may break, those that will not be Christ's subjects, may be his footstool: tis sure he will have the better of them. If they walk contrary to him, he will be as cross to them, Levite. 26.23. If they be froward, he will be as froward as they for the hearts of them, Psal. 18.26. They shall have their wills, but then he will have his, Ezek. 24.13. In running from God, and the obedience of his Word, they do but run to meet their own bane, as the Philistines did at Mizpah, 1 Sam. 7. Aut poenitendum, aut per • undum. Aut faciendum, aut patiendum. Men must either repent or perish: do God's law or suffer it. The law was added, because of transgression; and is given not for the righteous, but for the lawless and disobedient, 1 Tim. 1.9. to hamper those unruly beasts, and to tame them with those four tee • h it hath. 1. Irritation, Rom. 7.7. 2. Induration, Isa. 6.10. 3. Obligation, Gen. 4.7. 4. Execration, Gal. 3.10. And whereas these men's hope of help is From the Gospel (which is, Quasi post naufragium tabula, as a plank after shipwreck) that will not relieve them neither. For as against such there is no law, saith the Apostle of the fruits of the spirit: so, for such there is no Gospel, say I of the willfully wicked.

[Use 2] Be wise now therefore, be instructed, Psal. 2.10. Tremble and sin not, Psal. 4.4. Send a lamb to the ruler of the earth, as an homage-penny, Isa. 16.1. bring presents to Fear, or to him that ought to be feared, Psal. 76.11. Receive the Word with all readiness, Act. 7.11. Give yourselves first to God, and then to us by the will of God, as those Macedonians, 2 Cor. 8.5. Obey from the heart the form of doctrine, whereunto ye have been delivered, as those Romans, Chap 6.17. Captivate your reason, as Paul did, Gal. 1.16. dispute not, but dispatch God's commands, as Abraham did. Get an open • ar, a teachable spirit: so that a little child may lead you, Isa. 11.6. A heavy ear is a singular judgment, Isa. 6.10. a dull heart the devils work, 2 Cor. 4.4. See that ye add not rebellion to sin, Job 34.37. lest ye add wrath to wrath, Rom. 2.5. And here, 1. For time past, look on all the writs of ex cution, and say as 1 Cor. 10.11. These are as so many types, moulds, monitours, summoners, real Sermons to us. 2. For present, look up and see (as David did) the punishing Angel, as it were with a drawn sword. And though thou mayest shuffle awhile from side to side, as the Ass did, yet think not long to escape. 3. For future, think seriously of that dreadful doomsday, that shall burn as an oven: And, Knowing the terror of the Lord, persuade others, persuade yourselves especially, to walk by rule and keep a clear conscience, that most precious jewel, that ever the heart of man was acquainted with.

Alms.

C Ontented godliness is great gain. This is our Apostles proposition, in opposition to those men of corrupt minds, that even in those purer times, doubted not to defend, That gain was godliness, verse. 5, 6. But the love of money is the root of all evil. And they that will be rich, that are resolved to rake together— rem, rem, quocun{que} modo rem: These fall unavoidably into temptation, and a snare, yea (if they stop not the sooner, step not back the faster) into many foolish and noisome lusts, which desperately drown men in perdition and destruction, verse. 9, 10.

This to prevent, the Apostle tasketh Timothy; 1. For himself to lay hold on eternal life, as fast as others do on this worlds goods; to follow after godliness as greedily as they after gain. 2. For others (after a short digression) he chargeth him to charge the rich in this world so to handle their thorns, that they prick not their fingers, pierce not their souls, gore not their consciences, either by pride (that hate of heaven, and gate to hell) or by carnal confidence, as if they were simply the safer, or better for their abundance: But contrariwise, 1 For God, to trust in him, for that he both lives and gives us all things, &c. 2. For men, to exercise bounty toward them. Whereof we have here, 1. A just description, by the matter, measure, manner, constant continuance, ver. 18.

2. A powerful incitation to the practice of it, drawn ab utili, which every man hearkeneth after, ver. 19.

Charge them that are rich—that they be rich in good works.

[Doct.] As God hath enlarged any man in his outward estate, he must be answerably enlarged in works of mercy. (For that of this kind of good works the Apostle is here to be understood, it well appears by the context.)

The Scripture ranks all sorts into, 1. Rich. 2. Poor. 3. Men of a mean or middle condition, such as Agur wished for, Prov. 30.8. Poor men are such as cannot comfortably subsist without relief. The middle-man is he that gets and eats: his gettings and eatings are even at weeks end.

The rich man is he, that hath anything over that size of satisfying nature: that hath any over-plus, anything to lay up. Now the rule here is; Every man according to his ability must relieve his poor brother, as they did, Act. 11.29. Yea, though we may not stretch beyond the staple, and so break all; yet in some extraordinary necessity, and exigency, the poor widow must part with her little All; the Sareptan be no niggard of her oil, though it be in the bottom, the deep poverty of the Macedonians must abound unto the riches of their liberality, who to their power, and beyond it too, were willing thereto, 2 Cor. 8.2, 3. The day-laborer must give somewhat out of his gets, the servant out of his wages, Ephes. 4.28. The Ruler must not exact his right, Nehem. 5.10. nor the landed man spare to sell that be hath, to give alms thereof, Luk. 12.33. as Barnabas (and others) did, Act. 4.37. and was therefore called, A son of consolation, because he thereby comforted God's poor afflicted. Holy Bradford, in a hard time, thought not much to sell his chains, rings, and jewels, for relief of others. Rogers our Protomartyr in Queen Mary's days, made a motion to forbear one meal a day. M ^r George Wiseheart a Scotch Martyr forbare one meal in three, one day in four, for the most part, except something to comfort nature. He lay hard upon a pouffe of straw, with course new canvasse sheets, which whenever he changed, he gave away. Giles of Brussels Martyr, gave to the poor all that he had, that necessity could spare: and only lived by his science, which was of a Cutler. Some he refreshed with his meat, some with clothing: to some he gave his shoes, some he helped with household-stuff: to other-some he ministered wholesome exhortation of good doctrine. One poor woman there was brought to bed, and had no bed to lie in: to whom he brought his own bed, himself content to lie in the straw. Being taken, and put in prison, he ministered to all his fellow-prisoners at table, being contented himself with a few scraps that they left, &c. D ^r Tailor Martyr, made it his custom, once in a fornight at least to call upon S ^r Henry Doyle, and other of the rich Cloth-makers in his Parish to go with him to the Almshouse, and there to see how the poor lived, what they lacked in meat, drink, clothing, bedding, or any other necessaries. The like did he also to other poor men that had many children, or were sick. Then would he exhort, and comfort them: and, where he found cause, rebuke the unruly (this was spiritual alms) and what they lacked, that gave he after his power; and what he was not able, he caused the rich to minister unto them. M ^r Fox (that reports all the former) never denied any one that asked him ought for Jesus sake: And being once asked, Whether he knew a certain poor man, that had received succor from him in time of trouble, he answered, I remember him well: I tell you, I forget Lord's and Ladies to remember such. Twice I was (saith the same M ^r Fox) in Bishop Hoopers house at Worcester: where, in his Common-hall, I saw a table spread with good store of meat, and beset full of beggars and poor folk. And I asking his servants what this meant, they told me, that every day their Lord and masters manner was, to have customably to dinner a certain number of poor folk of the said City by course, who were served by four at amesse, with wholesome meats. And when they were served, being before examined by him or his deputies, of the Lord's-prayer, the Articles of the faith, and ten Commandments, then he himself sat down to dinner, and not before: being, as it is else where storied of him, Spare of diet, sparer of words, sparest of time. Amadeus Duke of Savoy (afterwards made Pope of Rome, anno 1440.) being asked by certain Ambassadors, whether he had any hunting-dogs to show them, told them they should see them the next day. And getting together a great sort of poor folk, he set them with him at his own Table on the morrow, and said to the Ambassadors, These be the dogs that I keep daily, and wherewith I use to hunt after heaven. A like course was taken by Charles the great, and by I • go King of Draves and V • neds, as Aeneas Sylvius reporteth. Of a certain Bishop of Lincoln it is said, That he never thought he had that thing, that he did not give. The same is reported of our General Norrice: and before them both of Cyrus the King, and of Antonius the Emperor. Queen Anne Boleyn carried ever about her a little purse for the poor; thinking no day well spent, wherein some man had not fared the better by some benefit at her hand. She kept her maids, and such as were about her, so employed in sowing and working garments for the poor, that neither was there seen any idleness then among them, nor any leisure to follow foolish pastimes. So did Dorcas before her, and so before them both Bathsheba, or the good housewife that she commends to her son Solomon, She layeth her hands to the spindle, and her hands hold the distaff, Prov. 31 19, But why this? And what need she be so work-brittle, being a Queen? It followeth in the next words, verse. • 0. She stretcheth out her hand to the poor, yea she reacheth forth her hands to the needy. She was of his mind, belike, that said (and suffered for so saying in King Henry the 8. days) That alms should not be given until it sweat in a man's hand. M ^r Bradford Martyr, counted that hour lost, wherein he did not some good with his tongue, pen or purse. The young Lord Harrington gave the tenth of his allowance (which was a thousand pounds a year, during his minority) to the poor and other good uses (as appeared by his accounts after his death) besides what he gave in the way as he walked and travelled, which he did often and much, &c. M. Whately also that late painful and powerful Preacher of God's Word at Banbury, as he was much in pressing this duty of liberality, so himself abounded in works of mercy. He set apart and expended for the space of many years for good uses, the tenth part of his yearly comings in, both out of his temporal and Ecclesiastical means of maintenance. Neither may I here forget that late reverend man of God M. John Ballam Pastor of the Church at Evesham (my spiritual father, and bountiful benefactor) nor yet M. Simon Trappe, late Minister of God's Word at Stratford upon Avon, my dear and near kinsman, both in the flesh, and in the faith. Both which, out of that little they had (for God saw fit to hold them here to strait allowance, [Reas 1] who deserved a larger proportion: but a rich stone is of no less worth when locked up in a wicker casket, then when set in a Bishops mitre) they laid up by them weekly in store somewhat for the poor, of that their little: and they were no losers by it. The poor man's box is Christ's treasury (saith a Father.) And he sits by, as an Arch-deacon, to see what every man casts into this treasury, and with what affection. The people, Mark 12.41. last in money ( brass money, saith the Original:) somewhat they must do, for none might appear empty-handed before the Lord; but they would do as little as might be: they cast in, saith the Text, not silver or gold, but brass-money into the treasury. And many that where rich cast in much. But the poor widow cast in more then all the rest, saith our Savior: less in Arithmetical proportion, but more in Geometrical, because all she had. And women are noted for more hard and tenacious then men; whence in is that the joy for finding the lost groat is propounded in the person of a woman, Luk. 15. But this was a widow indeed, trusting in God, as S. Paul describeth such, in the living God, as this Text hath it, who giveth us all things richly to enjoy. This is one part of God's charge here: and another is, to be rich in good works, ready to distribute, &c.

And that's our first reason (for we need not travel out of the Text to fetch in reasons for the point in proof) God lays his charge, his solemn charge upon us, to be much in works of mercy. Now if God should charge the rocks, they would send forth water: if the stones, they would become bread: if the ravens, they would fecd Elias: if the quail, they would victual the camp: if the clouds, they would rain down food from heaven upon his poor people. Shall we then be more rocky them rocks? more stony then stones? more ravenous then ravens? more senseless then birds? more empty then clouds?

[Reas. 2] Secondly, They are but the rich in this world, that are here required to be rich in good works. Its one thing to be rich in this world, and another thing to be rich towards God, as our Savior phraseth it, to be rich in knowledge, as S. Paul hath it, rich in faith, as S. James. This is to be rich for another world, to lay up a treasure in heaven, to make us purses that perish nor. Sell that ye have, and give alms, provide you bags thereby that wax not old, that are never the worse for wearing, treasure in heaven that faileth not: but the more you take from it, the more you add to it: It grows in your hands as the loaves did in our Savior's, as the oil did in the widows cruse, as the water doth in a well-spring. That which a man eats, drinks, wears, builds, &c. tends but to a natural life, the world that now is (as the Text hath it) and ends with it too. These things are only for this place, and for this state too; terrene they are and abject,