Annotations Upon the New Testament

CHAP. I.

T Hese seven Epistles written by James, Peter, John and Jude, have unfit Titles prefixed before them in that they are called sometimes Canonical, especially in the Latin Church; and sometime Catholic, chiefly of the Greek Church: neither of which were ever given them by any Apostle or Apostolic Writer. Yet though this Title cannot be defended, it may be excused and tolerated as a Title of distinction, to distinguish them from the other Epistles. Also they may have this Title Canonical set before them, not because they were of greater authority then other Writings, but to show that they ought to be esteemed of and embraced as divine, howsoever in former times they were unjustly suspected. The second inscription is as unfit as the former, therefore the Rhemists unjustly blame us for leaving out the Title Catholic in our authorized English Bibles; for it is well known that that Title is not given by the Holy Ghost, but by the Scholiast who took it from Eusebius.

The Epistle of James is especially paraeneticall, exciting the faithful to constancy under the cross, and to proficiency in a Christian life.

Vers. 1. James ] There were two of this name, Matth. 10.2, 3. He that was the Penman of this Epistle was James the less, Mark 15.40. the Lord's brother, Gal. 1.19. a pillar in the Church, Gal. 2.9.

Vers. 2. Count it all joy when ye fall into divers temptations ] Count it, implying that man in his choicest deliberation ought to do so. The other words are emphatical. He saith not be quiet alone, but be joyful; not with a little joy, but with exceeding great joy; all joy, an Hebraism, full perfection; when ye fall into ] or, fall among, so it is translated Luke 10.30. when divers temptations as it were incompasse and begirt us, so that no hope of escaping seems left; into divers temptations ] not some, but divers; that is, any kind of affliction, whether for Religion, or not; and not small afflictions, but trials and temptations, such afflictions as have in them a certain fierceness to show what is in us. If ye cannot rejoice in the sense of affliction, yet you may in the use of it, because it maketh to the trial of your faith and increase of your grace. Dr. Taylor on Titus.

Vers. 4. But let patience have her perfect work ] Patience is perfect, 1. when it puts forth perfect acts. 2. when it continues in those acts. There are five acts of patience in Scripture: 1. An universal resignation of ourselves unto God's will as to the rule of goodness, 2 Sam. 25. 2. A silent submission; patience keeps under all risings of the heart, Levite. 10.3. My soul keeps silence unto God, saith David. 3. An acceptation of the punishment, Levite. 26.41. looking on it as proceeding from mercy, a fathers hand, and done in measure. 4. It makes the soul cheerful under the burden, as in the second verse of this Chapter. 5. It makes a man thankful, Job 1. ult. Secondly, patience must continue, if the burden continue. See verse. 12. and James 5.11. There are two motives here: 1. By this means you shall be perfect; grace perfects the man, and the perfect work of every grace perfects the grace; acts intend habits. 2. Wanting nothing ] The Greek word signifies possessing your whole portion.

Vers. 5. If any of you lack wisdom ] That is, to suffer, to carry a man's self in affliction. If here is not of one doubting, but opposing it as a thing certain; q.d. if any want wisdom, as you certainly all want, behold I show you how to get it.

And upbraideth not ] Hitteth none in the teeth; either with present defects, or former failings.

Vers. 6. But let him ask in faith ] That is, affiance; as the other word wavering shows; for he that wavereth is like an arm of the Sea, driven with the wind; And tossed ] He is off and on, today he will ask, tomorrow he will not.

Vers. 8. A double minded man ] Not one that pretends one thing, and intends another (though the word be sometime so taken) but when the mind is divided between two objects, that it knoweth not which to choose, but stands as one in bivio, that hath two ways before him, and knows not whither to go, this way or that way. Dr. Preston.

Vnstable ] 〈 in non-Latin alphabet 〉 , like a man that stands upon one leg, wavereth and is unsteady, and easily overturned.

Vers. 9. Let the brother of low degree rejoice in that be is exalted ] viz. In Christ to be equal with the greatest Prince in the world; yea to be above him if he be out of Christ. Dike on Philemon.

Vers. 10. But the rich in that he is made low ] Even in this, that in Christ he hath made equal with himself the meanest, not in his outward preeminence over them.

Vers. 12. He shall receive the Crown of life ] That Crown of life, that is, eternal life as a Crown; as there was a Crown to him that overcame in their exercises among the Grecians.

The word Crown representeth unto us, 1. The perpetuity of that life, for a Crown hath neither beginning nor ending; therefore it is called an immarcessible immortal Crown. 2. Plenty, because as the Crown compasseth on every side, so there is nothing wanting in this life. 3. The dignity, eternal life is a Coronation-day.

Which the Lord hath promised to them that love him ] Such promises there are Matth. 10.22. & 19.28, 29. John 16.22.

Vers. 13. For God cannot be tempted ] Greek, is impenetrable, no sin can pierce him.

Vers. 14. When he is drawn away of his own lust ] The whole corruption of the heart, or original sin, is called lust, because it principally shows it self in those lusts.

And enticed ] as a fish that is drawn aside into the deep water, and after caught by the bayt.

Vers. 14, 15.

By five degrees the lusts of the heart rise unto a reign and regiment in the heart of every wicked man.

First, Lust tempteth, and that two ways. 1. By withdrawing the mind from God. 2. By enticing and entangling the mind with some delight of sin. Secondly, lust conceiveth when it causeth the will to consent, and resolve upon the wickedness thought upon. Thirdly, it bringeth forth, when it forceth a man to put in execution the things consented unto, and resolved upon. Fourthly, it perfecteth the birth of sin, urging a man to add sin unto sin, until he come unto a custom, which is ripeness and perfection in sinning. Fifthly, it bringeth forth death, that is, everlasting vengeance and destruction. In all which he alludeth unto the beginning, proceedings, and end of man: who after he is past his full strength, decays again and dieth.

Vers. 17. Every good gift ] Temporal and smaller; and every perfect gift ] Spiritual and greater blessings of grace and glory; is from above, and cometh down from the father of lights, with whom is no variableness, neither shadow of turning ] God is here compared to the Sun, and is therefore called the Father of lights, but yet is preferred before it, because it hath sometimes clouds cast over it, and sometimes is in eclipse; but there is no change, or shadow of change with him. All these words are astronomicall; God is compared to the Sun, and his light is much perfecter. The Sun hath its parallaxes, in the East it looks one way, in the South and West another way, and his turnings, yearly departures from us, which we call Solstices. God neither riseth nor sets, nor departs, but is always near to those that call upon him.

That we should be a kind of first-fruits of his • reatures ] The Saints are called the first-fruits of the creatures. 1. The first-fruits are the choicest fruits, Mich. 7.12. 2. They were dedicated to God.

Vers. 19. Quick to hear ] This implies a readiness to the duty, and of the spirit to close with the mind of God. Therefore Philosophers say we have two ears, and but one tongue; and ears open but the tongue hedged in with teeth.

Slow to speak ] That is, not to presume of our own gifts, thinking ourselves better able to teach others then to be taught by them.

Vers. 20. For the wrath of man worketh not the righteousness of God ] As if he had said, in time of wrathful anger thou canst do nothing that is good and pleasing to God.

Vers. 21. Wherefore lay apart all filthiness, and superfluity of naughtiness ] That is, cut off as much as in you lieth, all corruptions both of heart and life.

Filthiness ] This Greek word 〈 in non-Latin alphabet 〉 is used only here, and properly signifies the filthiness adhering to the body; but translated to the mind, it signifies covetousness, as sordes in Latin; but here, any kind of sin. Estius, Cornel à Lapide. Vide Grotium.

Superfluity of naughtiness ] Excrementum malitiae, Beza. All kind of evil thoughts and affections more then needs; all naughtiness is supersfluous; but he means such naughtiness as doth abound, doth superfluere float at top.

Engrafted word ] Because it should abide in our hearts like a Syence in the stock, and never be removed, but there grow and fructify unto life eternal.

Because as the syence of a good fruit that is grafted into a Crab tree stock will change the na • ure of the juice and sap of it; so the Word is able to change our natures quite.

Vers. 22. Deceiving your own selves ] Putting paralogismes, fallacies, and tricks on themselves. Hearers of the word shall be blessed: we are hearers of the Word, therefore we shall be blessed.

Vers. 23. For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a Glass ] The Law is speculum peccati, a man may see his spots there; speculum justitiae, it declares to a man, 1. his primitive righteousness; 2. the perfect holiness, and perfection of Christ's active obedience, Rom. 8.2. 3. The duty he ought to perform, and the rule he should walk by. 4. Our perfection in the life to come.

Vers. 25. Whose looketh ] 〈 in non-Latin alphabet 〉 is to look upon a thing by bending the neck and body. See Luke 24.12. John 20.5. 1 Pet. 1.12. By this one word therefore is commended to us, both singular humility and intent study in contemplating of Christ propounded in the Gospel. See Cornelius à Lapide.

The perfect Law of liberty ] The moral Law is called the law of liberty in opposition to the Ceremonial law, and the bondage thereof.

Vers. 27. Pure Religion and undefiled before God, and the Father ] This is the way and means to declare pure Religion.

Is this, to visit the fatherless and widows in their affliction ] 〈 in non-Latin alphabet 〉 translated here visit is an emphatical word, for it includes both a benevolous affection, and benefits which proceed from thence, Luke 7.16. Heb. 2.6. in Herodian it is used of Physicians which visit the sick and take diligent care of them.

The fatherless and widows ] That is, all that are miserable; but these are named as being forsaken of all, and more miserable then other afflicted persons.

And to keep themselves unspotted of the world ] That is, forbears the practice of those sins which all the world runs after. Therefore in baptism heretofore they renounced all the pomp of the world and were clothed with a white garment, and warned to keep it white, and to present it before Christ the Judge in the last day.

CHAP. II.

Vers. 1. MY brethren, have not the faith of our Lord Jesus Christ the Lord of glory, with respect of persons ] We are not forbidden to honor rich men; but the Apostles meaning is, to reprove those who prefer riches before piety; when rich men are honored being ungodly, and godly men are despised and rejected because they are poor.

Vers. 2, 3. For if there come unto your assembly a man with a Gold Ring, in goodly apparel, and there come in also a poor man in vile raiment. And ye have respect to him that weareth the gay clothing, &c. ] Rich and mighty men were wont in times past (saith à Lapide ) to wear a Gold Ring, both to seal their Letters, for ornament, and to cheer their hearts; whence they wore it on the next to the little finger of the left hand, because there goes an artery from that finger to the heart, saith Gellius With the Romans heretofore only Senators and Knights did wear Rings. White apparel as well as Gold rings (saith à Lapide) was in times past an Ensign of dignity; at Rome it was the garment of those that did ambire magistratus, who were thence called candidati. Yet it is not necessary (as Menochius de Repub. Heb. l. 6. c. 7. shows against Baronius) to interpret it white apparel; for the Greek word 〈 in non-Latin alphabet 〉 signifies properly fulgentem or splendentem, gorgeous shining; there is an article in the Greek that shining garment ; we translate it gorgeous, Luke 23.11. The white color indeed hath more splendor and light then other colors. Here it is taken for precious or excellent, and is opposed to vile.

He means in their thoughts they scorned a godly man because poor, in comparison of a wicked man that was rich; for such are otherwise in a civil way to be preferred.

Vers. 4. And are become Judges of evil thoughts ] That is, judges ill affected, carrying in them perverse and crooked thoughts, and judging in respect of persons.

Vers. 5. Hath not God chosen the poor of this world ] God usually elects the poor; that is, the lower sort of men; he speaks it not exclusively to the rich; but most of those that are chosen are poor, or of an inferior rank. See 1 Cor. 1.26.

Vers. 6. D • e not rich men oppress you? ] 〈 in non-Latin alphabet 〉 is wickedly to abuse ones power, tyrannically to oppress others; in which sense it is used in Xenophon, and Acts 10.38.

Vers. 8. If ye fulfill the Royal Law ] That is, a commanding Sovereign Law. à Lapide gives divers expositions. It is interpreted three ways; Lyra expounds it the Law given by God the King of Kings; so the Syriac reads it, the Law of God. 2. Others expound it, that which excels in its kind, so the ordinary and interlineall Gloss. 3. Others say it is to be taken as the Kings way, that which is plain and without any turning, or which is common to all.

Vers. 10. For whosoever shall keep the whole Law ] outwardly and in show; and yet offend in one point ] wittingly; and giving himself liberty to break any one Commandment. Is guilty of all ] That is, 1. either he breaks the chain of duties, and so breaks all, the Law being copulative; or, 2. with the same disposition of heart is qualified to break them all; everyone sin contains virtually all sin in it.

Vers. 12. By the Law of liberty ] The law is so called because it freely accuseth without respect of persons, Rom. 3.20. & 11.30. and is not a bondage or burden to the regenerate, but kept of them freely, willingly, and of indulgence.

Vers. 13. And mercy rejoiceth against judgment ] The Greek word rendered rejoiceth, 〈 in non-Latin alphabet 〉 , is emphatical. Paul useth it Rom. 11.18. and James here, & 3.14. It signifies to glory against one, to insult over one, and to lift up the neck and head as if a thing were well done.

Vers. 14. What doth it profit my brethren, though a man say he hath faith, and have not works? can faith save him? ] The Apostle speaks not of a true justifying faith, but of faith professed only, or of the profession of faith. If a man say he hath faith ] If a man professeth himself to believe; and have not works ] That is, a conversation answerable in some measure to his profession: can that faith of his, which is in profession only, save him, or justify him? No by no means; This affirmative Interrogation is a most emphatical Negation.

Vers. 19. Thou believest that there is one God: the Devils also believe and tremble ] The Devils believe the general Articles of the faith: but the Apostle instanceth in that, either because it is the distinction of a carnal believer from a Pagan; or because it is the first article of our faith. The Devils acknowledge four articles of our faith, Matth. 8.29. 1 They acknowledge God, 2. Christ, 3. the day of judgment, 4. that they shall be tormented then.

Tremble ] They quiver and shake, as when men's teeth chatter in their head in extreme cold. The Greek word signifies properly the roaring of the Sea: From thence (saith Eustathius ) it is translated to the hideous clashing of Armor in the battle. The word seemeth to imply an extreme fear, which causeth not only trembling, but also a roaring and shriking out. Mark 6.49. Acts 16.29.

Vers. 21. Was not Abraham our Father justified by works? ] See V. 25. That is, their faith was by their works justified, and declared to be a true and living, not a false and dead faith; yea, themselves were thereby justified and declared to be true believers indeed, truly righteous before God, and not so in show and profession only.

It is not meant of the justification of his person before God, but of the faith of his person before men. The true meaning is, Abraham was justified by works; that is, he testified by his works that he was by faith justified in the sight of God.

The Papists add unto the Text, 1. a false gloss, by works of the Law. 2. A false distinction, saying that they justify as causes.

Vers. 22. Seest thou how faith wrought with his works ] Faith professed, as verse. 24. did cooperate either to or with his works; that is, either faith with other graces did cooperate to the bringing forth of his works, or else it cooperated with his works; not to justify him before God, but to manifest and approve his righteousness.

And by works was faith made perfect ] Not that works do perfect faith; but faith whilst it brings forth good works doth manifest how perfect it is, as 2 Cor. 12.9. See Beza.

Vers. 26. For as the body without the Spirit is dead, so faith without works is dead also ] Either the Apostle James speaketh of the habit of faith, or of the profession of it. If of the habit, then the comparison standeth thus: As the body of man without the spirit, that is, without breath (which is the prime signification of the word 〈 in non-Latin alphabet 〉 derived from 〈 in non-Latin alphabet 〉 to breath; in which sense it is called the spirit of the mouth, and spirit of the nostrils) I say, as the body without breath is dead, so that faith that is without works, which are as it were the breathing of a lively faith, is judged to be dead. If by faith we understand faith professed, or the profession of faith: as elsewhere in this Chapter, and Act. 14.22. Rom. 1.8. then we may understand the similitude thus: as the the body of man without the spirit, that is, the soul, is dead: so is the profession of faith without a godly life.

CHAP. III.

Vers. 1. MY brethren, be not many Masters ] Or teachers; multi Doctors. Beza. Let not private persons take upon them to become instructors of others. So Mr. Perkins, rather censurers. Dr. Hall in his Paraphrase takes it in both senses; My brethren do not ambitiously affect the title of the Authors, and leaders of factions, drawing Disciples after you; neither be ye rigid and uncharitable censurers of others. See à Lapide.

Knowing that we shall receive the greater condemnation ] That is, by censuring and judging of others we shall receive the greater judgment.

Vers. 2. For in many things we offend all ] The Apostle puts himself into the number, and speaketh it of those that were sanctified, at least in his esteem, and in the judgment of charity.

We offend all ] 〈 in non-Latin alphabet 〉 labimur, impingimus, we stumble all: A Metaphor from Travelers walking on stony or slippery ground. The Apostle speaks not of the singular individual acts, but of the divers sorts of sin.

And settleth on fire the whole course, or wheel of nature ] He compares the course of man's life with a wheel. Calvin. That is, the whole man, a man's own tongue fires himself and all others: like the Sun, (when it is out of order and course) sets all on fire.

And is set on fire of Hell ] That is, the hell of thy nature, say some; by the Devil, saith Estius, so called by a Metonymy.

Vers. 8. But the tongue can no man tame ] This is wilder then the wildest beast.

Vers. 15. Divelish ] Or full of Devils. The Greek word ends in 〈 in non-Latin alphabet 〉 & denotat plenitudinem. Because fleshly wisdom aims at Satan's end, viz. to keep a man in an unregenerate estate.

The wisdom which is proper to Devils; or (as Piscator will have it) which is inspired by Devils or evil spirits.

Vers. 16. Confusion ] The Vulgar renders it inconstancy, and so it sometimes signifies. Calvin and Erasmus perturbation; some tumult; tumulinatio. Beza. others otherwise.

Vers. 17. Without hypocrisy ] Great censurers are commonly great hypocrites.

CHAP. IV.

Vers. 1. FRom whence come wars? ] Not by the Sword, or Armies; but their tongue and heart wars by reason of the difference of affections. Chap. 3.14. & 4.5.11. The Greek word properly signifies quarrels in which much blood is shed; and fightings ] or brawlings; is is rendered strifes, 2 Tim. 2.23. Among you ] being brethren, and scattered brethren. James 1.1. Come they no • ben • , even of your lusts ] That is the root, the Devil may increase them. The Greek word may be translated pleasures or delights. We must understand lusts in general, all kind of lusts. That war in your Members ] 1. Bello externo, when the whole carnal part fights against the whole Spiritual part, Rom. 7.23. Gal. 5.17.2. Bello civili & interno, when one lust wars against another, as in carnal men.

Vers. 3. Because ye ask amiss ] Neither suitably to God's mind, nor agreeably to his end.

Vers. 4. Ye adulerers and adulteresses ] because of the running out of the heart to any creature inordinately.

Know ye not ] This word hath an Emphasis and pricks sharply; as if he should say, what are you so ignorant, or do you not consider?

The friendship of the world is enmity with God ] both actively and passively; for it both makes us hate God, and it makes God hate us.

Vers. 6. But he gives more grace ] That is, the Scriptures offer grace and ability to do more then nature can; so some ; rather (as Calvin ) to overcome our lusts, and bring them into order.

God resisteth the proud ] Sets himself in battle array against him, as the Greek word emphatically signifies.

Vers. 7. Submit yourselves wholly to God ] The Greek word translated submit is very emphatical; 〈 in non-Latin alphabet 〉 according to the force of the word is, place under, subcolleco. See Rom. 13.1. Ephes. 5.22.

Vers. 8. Draw nigh to God ] We have been enemies to God, far off from him; now we must approach to him, and seek to recover his favor.

Cleanse your hands ye sinners ] 〈 in non-Latin alphabet 〉 signifies in general any sinner, in opposition to a righteous man; Rom. 5.19. In special it signifies a wicked man, one of a flagitious life; a sinner 〈 in non-Latin alphabet 〉 , Luke 7.37. See Matth. 9.10, 11. & 26.45.

Cleanse and purify ] An allusion to legal uncleanness, and the purifying of them. Before an unclean person might draw near to God, he must be purified from his uncleanness.

Hands and heart ] The outward and inward man, being filthy and unclean, must be purified from corruption of heart and life.

Ye double-minded ] As chap. 1.8. such as have a double divided heart.

Vers. 9. Be afflicted and mourn, and weep, let your laughter be turned to mourning, and your joy to heaviness ] A man must so seriously consider of his wretchedness, till he be made sad by it, and till it do even press sighs and tears from him; and if his heart refuse to be broken at first, he must give himself to this sadness, and put from him all matter of laughter and mirth, and make it his only business to mourn. 〈 in non-Latin alphabet 〉 translated here afflicted, is he which is troubled with the burden of calamities, as the etymology of the word shows.

Heavinesse ] Such a heaviness as may be seen by the casting down of the countenance, as the word importeth. See Beza and Grotius.

Vers. 10. Humble yourselves in the sight of the Lord ] That is, present your humble supplications unto God for pardon of your sinfulness, and for help against it by his Spirit, and the blood of his Son. He humbleth himself in God's sight, that doth from his heart confess his own wickedness, and acknowledging himself to be base and vile, and to deserve all punishment, yet takes boldness to supplicate for pardon and help in Christ's name, and for God's mercy sake in him.

And he shall lift you up ] That is, help you out of sin and misery.

Vers. 12. There is one Law giver ] This shows, 1. That Christ is he which gives Laws to his people. 2. That he alone gives Laws to them.

Vers. 17. To him it is sin ] That is, sin with a witness, by an excellency; sin not to be excused by any plea or color.

CHAP. V.

Vers. 1. WEepe and howl ] Or, weep bowling; flete ejulantes. The Greek word 〈 in non-Latin alphabet 〉 , translated howl, some say, is proper to Wolves. Plutarch and Aristotle say it is proper to Frogs. In Homer and Demosthenes it signifies horrendum clamare, to cry horribly, or to cry with a certain howling. The Scripture useth this word to declare great sorrow, as we may see Micah 1.8. Ier. 4.8. Joel. 1.10, 13. This threatening seems to be taken out of Luke 6.24.

Vers. 2. Your riches are corrupted ] The Greek word 〈 in non-Latin alphabet 〉 is used by the LXX. Interpreters Ier. 22.19. of stink exhaling from a carcass.

Vers. 4. Behold the hire of the laborers which have reaped down your fields, which is of you kept back by fraud, crieth ] There are four enormous crimes which in Scripture are said to cry to Heaven: 1. Voluntary murder, Gen. 4.10. 2. The sin of Sodom, Gen. 18.20. 3. The defrauding of the laborers wages, as here. 4. The oppression of the poor, Exod. 1.23.

The Lord of Sabaoth ] Of Hosts, not Sabbath, so Rom. 9.29. 〈 in non-Latin alphabet 〉 vox corrupta ex Hebraeo Zebaoth, quod exercitus significat in plurali Vorstius.

Vers. 5. Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts as in the day of slaughter ] The Apostle useth two very emphatical words, and one elegant expression, to set out the riot of those rich men. The first is 〈 in non-Latin alphabet 〉 , which is to live delicately and luxuriously. The Noun 〈 in non-Latin alphabet 〉 is used Gen. 2. by the Septuagint interpreters, to note those delights which Adam enjoyed in Paradise. The second word is 〈 in non-Latin alphabet 〉 , which signifies to pass one life luxuriously in pleasures. It is used also 1 Tim. 5 6. The third expression is, Ye have nourished your hearts, as in the day of slaughter, or Sacrifice. The Apostle points his finger (saith Piscator) to those solemn Feasts in which Eucharisticall Sacrifices were plentifully slain, and when they fared daintily, Prov. 7.14. Isaiah 2.14. Vorstius hath almost the same.

Vers. 11. Behold, we count them happy which endure ] either till God come in judgment, or for your deliverance.

The Lord is very pitiful ] 〈 in non-Latin alphabet 〉 multorum viscerum, of many bowels, of tender compassion.

Vers. 12. But above all things my brethren swear not ] Why above all things? Idolatry and superstition are as heinous: but 1 This is a sin of that slippery member, the tongue; 2. grown now through general use familiar, custom hath made it habitual; the propension thereto was greater, therefore is this emphatical caution given. He had spoken of patience before in adversity, and now he wisheth them above all things not to swear; meaning, if they be crossed, they should above all things take heed they do not break forth to unadvised oaths.

But let your yea be yea, and nay nay ] Whatsoever we affirm in common speech, we should truly aver with a simple affirmation: and what we deny, deny it with a simple negation. Pareus.

Vers. 13. Is any among you afflicted? let him pray. Is any merry? let him sing Psalms ] He doth not leave it as arbitrary, he may pray or choose; he must, there is the necessity of a precept laid upon him. As he hath reason to pray then because of his own need, so he hath encouragement to pray then, because he may have stronger hopes to speed. The Greek words are more significant, 〈 in non-Latin alphabet 〉 rendered afflicted, is to be greatly afflicted and vexed with evils. The word translated merry is 〈 in non-Latin alphabet 〉 , in his right mind; noting that all true mirth must come from the right frame of the mind.

Let him sing Psalms ] viz. of thanksgiving, as the opposition shows.

Vers 14. And let them pray over him ] This phrase is emphatical, for being present with the sick man it moves us the more in our prayers; so Christ did over Lazarus, and Elishah over the widows son.

Annointing him with Oil in the Name of the Lord ] That annointing of the body was a ceremony used by the Apostles and others, when they put in practice the miraculous gift of healing, which gift is now ceased. 2. That anointing had a promise that the party anointed should recover his health; but the persons thus anointed die without recovery. Mr. Perkins.

This was an extraordinary thing communicated to those which had gifts of miracles used by them, as an outward symbol and sign of the Spiritual healing; and so we deny not but it was an extraordinary temporary Sacrament; but now that miracles are ceased, still to retain the outward sign is a vain superstitious imitation, although St. James his Oil and the Popish Ointment do much differ.

Vers. 15. Save the sick ] That is, restore to health.

Vers. 16. Confess your faults one to another ] This Commandment binds as well the Priest to make confession to us, as any of us to the Priest, so say Cajetan and Scotus. The confession of faults which the Apostle here speaks of, is to be made, 1. in time of sickness. 2. In the private house. 3. One to another. The Apostle would not be so preposterous as to require a man first to receive that Unction which they say is not to be received before confession, and then after to require confession. 2 Cajetan in loc. ingenuously confesseth that St. James speaks neither of Sacramental Unction no Confession; he would have the people mutually confess their faults one to annother, that so they may mutually pray one for another.

The effectual fervent prayer of a righteous man availeth much ] There is but one word in the Original, the working prayer, 〈 in non-Latin alphabet 〉 , but it is translated by two, effectual, fervent. It signifies such a working as notes the liveliest activity that can be.

It signifieth effectual, or effectually working; and so both the Verb and the Participle, which are used nine times at least in the New Testament, are or ought to be effectual; namely in it self, or effectual to work according to the twofold 〈 in non-Latin alphabet 〉 or act, whereof the Philosophers and Schoolmen use to speak; to wit, the first, and the second.

Vers. 17. Subject to like passions ] or, same passions; it is but one word in the Greek, and used only here, and Acts 14.15. in both which places Beza renders it iisdem affectionibus obnoxius.

And he prayed earnestly ] Greek, and he prayed in prayer; that is, he prayed earnestly for the ingemination hath this force.

CHAP. I.

Verse 1. T HE inscription shows that this Epistle was written to the strangers, dispersed through Pontus, Galatia, Cappadocia, Asia, Bythinia.

There are divers opinions about these strangers, the most common and true opinion is (saith Pareus ) that Peter wrote this Epistle to the converted Jews scattered through the provinces in Asia, which is very evident (saith He) from the first History of Pentecost described in the second of the Acts, for then the Jews came out of divers provinces, viz. Cappadocia, Pontus and Asia, to Jerusalem to the Feast. This Epistle was by Peter written to these Jews made Christians, and returned into their provinces, and there much afflicted for the Gospel.

The purpose of the Apostle in this Epistle is to confirm the Christians, to whom he writes, in the faith, and to assure them, that it was the true grace of God they had received, and to persuade them to all possible care of sincerity of life becoming the Gospel, and to constancy in trial. See 1 Pet. 5.12. and 2 Pet. 3.1.

Vers. 2. Grace unto you and peace be multiplied ] Or fulfilled. See Jude 2. Grace and peace are perfixed in the salutation before almost all Paul's Epistles, but this word fulfilled is here added.

Vers. 3. Hath begotten us again unto a lively hope ] It is called a lively hope, 1. Because it is active, it puts a man on lively endeavors, He that hath this hope purifieth himself. 2. Because it comforts and cheers up the soul, brings life into the Spirit. 3. Because it lives when a man dies. It is so called in opposition to the dying hopes of ungodly men, Job. 11. vlt. We who before were strangers and without hope, are now through the mercy of God by the ministry of the Gospel, regenerated, and so restored to the hope of an immortal inheritance.

Vers. 4. To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you ] It is not corruptible, nor perisheth as the riches of the world, it cannot be defiled with abuse, nor fade with antiquity; and is laid up in Heaven. Col. 1.5.

It fades not away, there is the unchangeableness: it is immortal, there is the eternity of it.

Vndefiled ] 〈 in non-Latin alphabet 〉 , This Epithet is used of Christ, Heb. 7.26. Of the marriage bed, Heb. 13.14. And of worship acceptable to God, James 1.27.

That fadeth not away ] 〈 in non-Latin alphabet 〉 , This is the proper name of a Flower, which is still fresh and green.

Vers. 5. Who are kept ] Or as the original is, being a military word, safely kept, or guarded as with a strong Garrison. So it is rendered 2 Cor. 11.32.

By the power of God through faith unto salvation ] Two things are spoken of faith, the first is affirmed, viz. that faith preserveth a man to salvation through all hindrances either of inward temptations or outward crosses which the Devil or the world can lay in his way, the power of God preserveth, but through faith; the second is implied, therefore we must labor to keep that faith evermore with us which must keep us, and to preserve that which must preserve us to salvation. Mr. Perkins.

Vers. 6. Greatly rejoice ] There is a great emphasis in the word 〈 in non-Latin alphabet 〉 for it signifies to witness the inward joy of the heart, in the countenance, voice, and gestures, and therefore it is more than to rejoice. Christ joins these two together, Matth. 5.12. Rejoice and be exceeding glad, not only inwardly rejoice, but also in outward signs, witness the inward joy of your heart, They are joined together also, 1 Pet. 4.13. Rev. 19.7.

Vers. 7. Though it be tried with fire ] Men are cleansed by affliction from their corruption, as gold from the dross by the fire.

Might be found unto praise and honor and glory ] Praise consists in words, honor in external signs, glory in a good opinion, yet here they are taken for the same thing.

Vers. 8. In whom though now ye see him not yet believing ] As if he should say, you believe nevertheless assuredly in him, though you did never see him. He speaks to the Jews which were in dispersion, many of which never saw Judea.

Vers. 9. Receiving the end of your faith, even the salvation of your souls ] Not only hereafter, but here while they were obeying God. Vide Estium & Gerhardum.

Vers. 10. Of which salvation the Prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you ] Not that themselves had no consolation of that grace, which by the eye of prophecy they foresaw to light in abundance upon the Church of the New Testament, but because in comparison it came to us and was not accomplished unto them. Perkins.

Vers. 12. Which things the Angels desire to look into ] Stooping down to behold. The Cherubims were made with their eyes looking down to the mercy seat in the Holy of Holies. Exod. 25.18, 19, 20. Whereunto Peter here alludeth, when he saith, the Angels themselves desire with bowed heads to peep. They stoop down as it were; for the same word is used, John. 20.5. of the Disciple that came and stooped to look into that part of the Sepulcher where Jesus was laid.

The Septuagint use it, Cant. 2.9. Gen. 26.8. 1 Chron. 15.29. Prov. 7.6.

Vers. 13. Wherefore gird up the loins of your mind ] Even as the Jews and eastern people at this day tuck up their long Garments to make them more expedite and free to a journey or business; so Christians journeying towards heaven, must take short their minds from earthly delights. Dr. Taylor on Titus. Vide Bezam.

The main strength of the body is in the loins, therefore some say the strong purpose and resolutions of the soul are here meant

At the revelation of Jesus Christ ] That is, when Christ is revealed, that is, gloriously at the last day, or when Christ revealeth himself by his word or Spirit now in this life. Some interpret it thus, Look for the glory that shall shortly be brought unto you, at the glorious appearing of Jesus Christ; others thus, Trust on the present grace that now is brought unto you by Jesus Christ himself, revealing and opening the same. Both are good and agreeable to Scripture, and each hath the countenance of learned men; the latter is the better, 1. Because it more agreeth with the plainness of the words. 2. Grace is rarely (not twice that I know) put for glory. 3. Peter having mentioned the last end before, v. 4, 5. It is most likely that here he should set down the way and means thereunto. 4. If the former should be meant, then must the Apostle say that here, which he had set down v. 7.5. The latter is fuller, a man may look for glory and have little grace, and we are to take Scripture in the largest meaning.

Vers. 14. Not fashioning yourselves according to the former lusts ] 〈 in non-Latin alphabet 〉 , viz. as a player was framed and fashioned to the gesture and words either of drunkenness or adultery, when he played them on the Scaffold of the Theater.

Vers. 19. As of a lamb ] Christ is like a lamb, 1. For harmlessness. 2. For patience and silence in affliction, Isaiah 53.7. Ier. 11.19. 3. For meekness and humility. 4. For sacrifice.

Without blemish and without spot ] That is, free from all sin, either actual, that is without blemish, or original, that is spotless saith Aquinas. By unspotted is meant right in the outward parts, by without blemish sound within. See Exodus 12.5. A lamb may be without blemish, 〈 in non-Latin alphabet 〉 , which yet is not without spot, 〈 in non-Latin alphabet 〉 , that therefore the most absolute and perfect purity of Christ prefigured in the lambes of the Old Testament that were to be sacrificed, might be better expressed, the Apostle calls him a lamb without blemish and without spot. See Eph. 5.27.

Vers. 24, 25. These Verses hold out two things in a special manner. 1. The vanity of things Temporal. 2. The glory of things Spiritual and eternal. The vanity of carnal excellencies is set forth under an allegory.

Vers. 24. For all flesh ] Caro hominem denotat cum omnibus donis naturalibus. Luther. By flesh is meant all mankind, and all the creatures since the fall given for man's use, Gen. 6.13.

Grass ] This word is used three ways, 1. To note a multitude. John. 5.25. 2. Glory, a flourishing estate. Psal. 72.16. 3. A fading of that glory. Psal. 90.6. and Psal. 103.15, 16.

All flesh is grass ] That is, all carnal excellencies of the outward and inward man have a flourishing estate, but they fade.

Vers. 25. But the word of the Lord ] Not that in the book but written in the heart turned to grace as the former ver. shows.

CHAP. II.

Vers. 1. WHerefore laying aside all malice and all guile, and hypocrisies, and envies, • nd evil speakings ] There are five things we should lay aside, when we come into God's presence to hear his word, Malice, Guile, Hypocrisy, Envy, and evil speaking. 2. Note the extent of it, all Malice, all Guile, and all evil speaking. He saith Hypocrisies, and Envies, and evil speakings in the plural number, to note that we should not tolerate in ourselves any kind of these evils. Byfield.

Vers. 2. As new borne babes desire the sincere milk of the word, that ye may grow thereby ] The new man desires, 1. The milk of the word; when a Child is new borne nothing can give him content but milk, he desires, it as his livelihood, afterward he is more playfull, and every small matter makes him neglect the breast; so the new Creature esteems the Word as his appointed food, he cannot live without it. 2. The sincere milk, unsophisticated, not compounded; the Child desires the mothers milk as it is of itself, without sugar; so the new Creature desires the word, for the Words sake, for its natural sweetness, & loves to hear the downright naked truth without any mixture; another man may desire to hear a Sermon for the neat composition, for the Learning that is shown in it, but not for the sincerity of it. 3. Therefore he desires it that he may grow thereby in saving goodness, Faith, Zeal, Mercy. Another man may desire the Word that he may get more knowledge. The Greek word 〈 in non-Latin alphabet 〉 here rendered desire signifies a vehement desire of learning, which he compares with the earnest desire of the babe after the mothers milk, which comparison is certainly taken out of Psal. 131.2. that this Greek word signifies so may appear by Rom. 1.11. 2 Cor. 5.2. and 9.14. Phil. 1.8. and 2.16. where it is also used.

Vers. 5. Ye also as lively stones ] The godly are called lively stones, stones, because of their solidness, lively, because of their activeness.

Vers. 6. Behold I lay in Zion a chief corner stone ] Greek, ground stone, that is, Christ who is primus in fundamento, Isaiah 28.16. 2. The glory of the building.

The Pope, saith Bellarmine in his Preface to the Controversy de Romano Pontifice, but Paul and Peter teach that this stone can be meant of none but Christ. Estius here interprets it of Christ.

Vers. 7. He is precious ] 〈 in non-Latin alphabet 〉 , Honor, He is an honor; the more of Christ any one hath, the more he is honored. Laurentius thinks the abstract is put for the concrete 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 honor for honorable and precious.

Vers. 9. That ye should show forth ] The Greek word 〈 in non-Latin alphabet 〉 signifies publicly to set forth, and so to excite others to glorify God. The LXX use it for Saphar to rehearse, to number orderly, Psal. 9.14. and 55.8. which word the Syriac useth here.

Vers. 12. Shall behold ] With a narrow circumspection; it is not only seeing but with a narrow circumspection.

Vers. 13. Submit yourselves to every ordinance of man ] It is not human in regard of the Author, it was not devised by man, but in regard of the end, because it was ordained of God for man as the proper subject, and for his profit as the proper end of it.

Vers. 15. That with well-doing ye may put to silence the ignorance of foolish men ] The Greek word translated well-doing is a participle of the present time, and notes the continual custom of well-doing. Put to silence ] Sometime this Greek word is translated to still a thing that is tumultuous and raging, and so the Sea was silenced, or made still, Mark. 9.39. Sometimes, to make speechless, or dumb, so Mat. 22.12. Sometimes, to confute, so as they have not a word to answer, so Mat. 22.34. Sometimes, to muzzle, or tie up the mouth, so 1 Cor. 9.9. 1 Tim. 5.18. and so it signifies properly. The word here rendered, Foolish men, signifies properly, men without mind, or men that have not use of their understanding, and so are either natural fools, or mad men.

Vers. 16. As free and not using your liberty for a cloak of maliciousness ] Free in respect of our consciences, exempted from human powers, and yet as servants of God bound in conscience to obey him in obeying them, so far forth as he doth command us to obey them. B. Downames Sermon of Christian liberty.

Cloake ] The Greek word 〈 in non-Latin alphabet 〉 , which is nowhere else found in the whole New Testament but in this verse only, signifying properly any covering; as the covering of Badgers skins, Exod. 16.14. and 36.16. That which was spread over the Tabernacle is in the Septuagint translation so called. And it is very fitly translated a cloak (though it do not properly so signify) in respect of that notion wherein the word in our English tongue is commonly and proverbially used; to note some fair and colorable pretence, wherewith we disguise and conceal from the conusance of others the dishonesty and faultiness of our intentions in some things practiced by us. John 15.22. 1 Thes. 2.5. Sanderson in loc.

Of maliciousness ] 〈 in non-Latin alphabet 〉 is properly rendered by malice or maliciousness. As these English words and the Latin word malitia whence these are borrowed; so likewise 〈 in non-Latin alphabet 〉 in Greek, is many times used to signify one special kind of sin, which is directly opposite to brotherly love and charity; but here it is taken more largely for all manner of evil and naughtiness according to the adequate signification of the Greek and Latin adjectives 〈 in non-Latin alphabet 〉 and malus, from whence the substantive used in the text is derived.

Vers. 17. Honor all men ] The Jews despised the Gentiles, Rom. 14.3. And among the very Jews the rich despised the poor, James 2.3. The Apostle here applies a remedy to this disease; a parallel place we have, Rom. 12.10. Phil. 2.3.

Love the brotherhood ] Brotherhood is taken collectively for the whole multiude of brethren, as nobility for the whole society of noble men. The Apostle useth this word in the same signification, ch. 5. v. 9. Therefore the Syriac hath rightly rendered it, love your brethren.

Vers. 18. Good, Gentle ] A Masters goodness hath relation to justice, his gentleness to equity.

But also to the froward ] Even where the servant may not obey, he must be subject.

Vers. 21. Leaving us an example ] The Greek word is a metaphor taken from Scriveners or Painters, and signifies properly a copy or pattern, or portraiture of a thing exactly drawn out. Byfield.

Vers. 24. Who his own self bare our sins in his own body on the tree ] The Apostle alludes to Isaiah 53. See Verses 4.6.11.12. And he hath respect also to the saying of John the Baptist, John 1.29. The word 〈 in non-Latin alphabet 〉 himself hath a great emphasis, whence the Prophet so often there repeats it, v. 4.5.7.11.12. Bare ] In allusion to the Sacrifices. See Heb. 7.27. James 2.21. and 53. Isaiah 4.

Our sins ] That is punishments. The original word translated Tree ] Signifies sometimes a staff, Matth. 26.47. sometimes a pair of stocks, Act. 16.24. sometimes a tree growing, Rev. 2.11. usually wood, 1 Cor 3.12. here a Gallows made of wood.

By whose stripes ye were healed ] 〈 in non-Latin alphabet 〉 . The whole Testament hath not the like, two relatives at once in the original, as if I should say, cujus livore ejus sanati sumus, By whose stripes of his we are healed, the term here hath a double Synecdoche, one stripe for many, and stripes for his whole passion. Dr. Clerke.

Estius thinks that the word 〈 in non-Latin alphabet 〉 is either added for emphasis, or (which is more probable saith He) it is an Hebraism peculiar to the Hebrews as Psalm 73. and 104.

Peter alludes (saith he) to the stripes that servants receive from their cruel Masters, therefore he returns to the second person ye are healed.

CHAP. III.

Vers. 1. 〈 in non-Latin alphabet 〉 ] Elegans metaphora à servis illis sumta, qui negotiantur cum pecunia heri sui, vide Mat. 25.14. Significatur id Christo veluti lucrum accedere, quum multi ad fidem adducuntur, atque ita regnum Christi amplificatur. Vorstius.

Vers. 2. WHile they beheld your chaste conversation coupled with fear ] Behold ] The original word signifieth to observe and pry into a thing, to find out the secrets of it. Byfield.

Fear ] Meaning, not slavish fear of blows, but reverent fear of offending. See Ephes. 5.33.

Vers. 3. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel ] Neither Paul. 1 Tim. 2.9. Nor Peter here, do simply condemn ornaments, but the abuse of them, they being used by persons of mean condition. 2. The Church was then under grievous persecution. 3. The words are rather an admonition than a prohibition, he forbiddeth not the using of them, but admonisheth them that they would rather adorn the inside than the outside, and this evidently appears by the Antithesis that is used in both places, not saith Paul, but not saith Peter, desire more the adorning of the mind than the body.

Vers. 6. Even as Sara obeyed Abraham ] That is, constantly, and generally. He names her before others, because she being the mother of all the Faithful is worthy to be honored and imitated by her Sexe.

Calling him Lord ] Or Sir, an honorable title, not in speaking to him, or of him, before others, by whom it might be told him again what she had said; but when she thought of him in her heart, even in her inward cogitations; so Mr Wheately, and Mr Fenner in his Order of Household Government so likewise interprets it. Calvin saith Peter means she was wont to call him so.

Vers. 7. That your prayers be not hindered ] Sinful walking in any relation hinders Prayer three ways: 1. It deads our spirits, straightens our hearts, weakens our gifts for Prayer. 2. Hinders the effect, fruit, and success of Prayers. 3. It hinders us from the very act, it breeds a strangeness between our Souls and God.

Vers. 8. Pitifull ] The Greek word signifies rightly bowelled, or such as have true or right bowels; Quasi diceret, honorum viscerum. It is a word proper to the Scripture, and taken from the custom of the Hebrews, which use bowels for affections. One whose bowels are moved with the misery of others. There is the same Etymology almost of the Latin word misericordia.

Vers. 18. That he might bring us to God ] In reconciliation and communion.

Put to death in the flesh, but quickened by the Spirit ] When he died according to the human nature, yet by the virtue of the divine nature, and by force of the Spirit he was raised from death.

Verses 19, 20 These verses and the former should be thus translated (saith Broughton ) Christ suffered, being made dead in the flesh, made alive by the Spirit; in which Spirit he had gone and preached to them that now are spirits in prison: because they disobeyed when the time was: when the patience of God once waited in the days of Noah.

The Papists urge this place for the limbus patrum, preached there to the Patriarchs. 2. For Christ's descent into hell, but 1. Peter speaks of Noah's time, they hold it of all the Patriarchs. 2. He speaks not of the Fathers that were obedient, but of those that were disobedient. 3. Here he did not deliver them.

The meaning is, He ] That is, Christ. Went ] That is, in the Ministry of Noah, preached in Noah's time to those that are now in hell. Spirits ] That is, the souls departed; not men, but Spirits to keep an Analogy to the 18.

2. This place speaketh not of triumphing, but of preaching; now there is no preaching in hell to convert.

Vers. 21. But the answer of a good conscience ] That is, the answer of a believing heart, acknowledging these sacraments to be seals and pledges of the righteousness of faith, and that inward baptism which indeed saveth. Dr Tailor on Titus.

The Apostle alludes to the custom that was in the Primitive Church, those who were catechized were demanded of the Catechist thus, credisne, believest thou, abrenunciasne, dost thou not renounce the devil? And they answered abrenuncio, I do renounce him.

CHAP. IV.

Ver. 3. BAnquettings ] Compotationibus, drinkings, because as Lyra noteth there be other ways and means to drunkenness besides by wine.

Vers. 4. Wherein they think it strange that you run not with them to the same excess of riot ] They are said 〈 in non-Latin alphabet 〉 by the Grecians, who are troubled with admiration at a new, unusual, or strange thing.

Vers. 6. For, for this cause was the Gospel preached also to them that are dead ] That is, unto those who are now dead, or were then dead when Peter wrote this, who then lived when the Gospel was preached unto them, as he saith in the fifth verse, according to that we have in our Creed, the quick and the dead, that is, those which before were dead, but then shall not be dead but living when they shall be judged.

Vers. 7. But the end of all things is at hand ] Not the end of the world, but of the Jewish Church and State. So Luke 21.9. 1 John 2.18.

Be ye therefore sober and watch unto prayer ] He doth not forbid zeal and fervency, but to have due respect to God and his will, to submit our will to the will of God, that is, to be sober in prayer.

Vers. 11. If any man speak, let him speak as the oracles of God ] Oracles ] That is, the sacred writings the Scriptures, as Rom. 3.2. So called, because God did inspire the Prophets to utter and write them. As if he had said, with that fear and reverence, with that preparation, with that judgment and discretion, with that zeal and affection, as it becometh the oracles of God to be spoken with. Mr Hildersham.

Vers. 13. But rejoice in as much as ye are partakers of Christ's sufferings ] They are called the sufferings of Christ, 1. In respect of the original, because they are for his names sake. Matth. 5.11. 2. Because of his sharing in them, though not affectu patientis, yet compatientis, though not with a sense of pain as in his natural body, yet with a sense of pity. 3. In regard of the order and issue. Luke 24.26.

Vers. 14. For the spirit of glory, and of God resteth upon you ] In regard of their present glorious condition (by reason of the value and excellency of grace) to be preferred before worldly prosperity; and the Spirit of God ] In that they are assured by divine revelation, and the comfortable influence of God's Spirit, that God will add a gracious event to their sufferings.

Vers. 15. But let none of you suffer as a Murderer, or as a Thief, or as an evil doer ] Turn not thieves, nor so carry yourselves as thieves.

A busy-body in other men's matters ] It is but one word in the original, and costs us a whole sentence; as Bishops in another's diocese, as priers into other men's matters.

Vers. 18. And if the righteous scarcely be saved ] 〈 in non-Latin alphabet 〉 is used of those things which with much labor are brought about. Act. 14.18. and 27.7.

Vers. 19. Wherefore let them suffer according to the will of God ] These words note not only righteousness, that it must be a good cause we suffer for, but the spring whence suffering comes ex voluntate Dei, each circumstance.

A faithful Creator ] That is, God did not only make heaven and earth and so leave them, as Masons and Carpenters leave houses when they are built, but by his providence doth most wisely govern the same.

CHAP. V.

Vers. 5. BEE clothed with humility ] 〈 in non-Latin alphabet 〉 , The Greek word comes of a primitive which signifieth a knot, because humility ties the graces together that none of them be lost, quasi dicat arcte vobis astringite. Estius.

For God resisteth the proud ] Or (as the original speaketh more emphatically) seteth himself in battle array against him.

Vers. 6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time ] This verse is an inference upon that which went before, thus, God is no way to be resisted, but to be sued unto for grace, this is done by humility, humble yourselves therefore; the Greek word is not so rightly rendered passively by the Vulgar, be ye humble, as by others, and our latter translation actively, humble yourselves.

Vers. 7. Casting all your care upon him ] All the care of the end is to be cast upon God, we are to be careful in the use of the means.

Vers. 8. Be sober, be vigilant, because your adversary the Devil, as a roaring lyon walketh about, seeking whom he may devour ] Sobriety makes a man fit to watch; be sober in body, and watch with your minds.

His name Devil, and that which he seeketh to devour, showeth his malice; the beast whereunto he is resembled Lyon, showeth his power and craft; and the attribute roaring, addeth terror thereunto: lastly his walking up and down shows his sedulity.

Vers. 10. But the God of all grace ] He is so called, because he is the giver of all kinds, and of all degrees of grace; wherefore, it is added, he calls and perfects. Dr Sclater.

Settle you ] As a foundation is settled to be immovable. See Heb. 1.10.

CHAP. I.

I T is written to the same that the former Epistle was written to, ch. 3. v. 1. the principal argument of it is to take heed of false Prophets and teachers.

Vers. 1. Have obtained ] Obtained by lot, so the Greek, sortiti sunt, So Luke 1.9. Acts 1.17.

Like precious faith ] See Eph. 4.5. Not that it is equal in all, but because all possess the same Christ with his righteousness, and the same salvation by faith.

Through the righteousness of God, and our savior Jesus Christ ] The righteousness of Christ is called God's righteousness here, 2 Cor. 5.21. Rom. 1.17. and 3.21. and 10.3. Not because it is the righteousness of the God-head, but of him that is God. This is an excellent testimony to prove the deity of our Savior; like to that of Titus 2.13. For it is not said, of God and of our Savior, as noting two persons, but of God and our Savior, as betokening one.

Vers. 3. Called us to glory and virtue ] Through the Temple of virtue we must pass on to glory.

Vers. 4. Partakers of the divine nature ] Not of the substance of the God-head as the Familists say, therefore they use those phrases Godded and Christed when they are converted, but the words following show the meaning, having escaped the corruption that is in the world through lust, they love and hate what they did not afore, the whole soul in the bent of it is carried to new objects. To be made partaker of the divine nature, notes two things,

1. A fellowship with God in his holiness, the purity which is eminenter and infinitely in God's most holy nature, is formaliter, or secundum modum creaturae, fashioned in us. 2. A fellowship with God in his blessedness, viz. in the beatifical vision and brightness of glory.

Vers. 5. And besides this, giving all diligence, add to your faith virtue, and to virtue knowledge ] That is, see that every grace act in its season and order; he speaks not of the habits of Grace, (all graces are wrought together) but of the Acts.

Add ] The Greek word hath a greater emphasis taken from dancing round, as in dancing they took hands, so we must join hand to hand in these measures or graces. Lead up the dance of the graces, as in the galliard everyone takes his turn, in every season bring forth every grace.

Faith ] Is first mentioned, because it gives us the first hope and comfortable access to God, it is the Mother grace.

By faith he means true religion and that gift of God, whereby we put our trust and confidence in God; by vertu • , an honest and upright life shining in the virtues and works of the moral law. By knowledge he means a gift of God whereby a man may judge how to carry himself uprightly, or prudence a more full understanding of heavenly mysteries, and applying them to practice.

Vers. 6. Temperance ] By it is understood a gift of God, whereby we keep moderation of our natural appetites, especially about meat, drink and attire; by patience, a virtue whereby we moderate our sorrow in enduring affliction. Godliness ] Is a virtue whereby we worship God in the duties of the first Table.

Vers. 7. Brotherly kindesse ] Is a virtue whereby we love the Church of God, and the members thereof. Charity ] Or love, that virtue whereby we are well affected to all men, even to our enemies.

Vers. 9. And cannot see far off ] The Greek word signifieth, him that naturally cannot see except he holdeth near his eyes, so Peter calleth such as cannot see heavenly things which are far off, poare-blind or sand-blind. Beza renders it nihil procul cernens.

Vers. 10. Wherefore the rather brethren, give diligence to make your calling and election sure, for if ye do these things ye shall never fall ] Which words contain 1. An exhortation to make our election sure; there is a double certainty, 1. Objecti, so it is sure with God, for with him both it and all things are unchangeable. 2. Subjecti, sure to ourselves, in our own hearts and consciences. Secondly, the means whereby to come to this assurance, that is, by doing the things before named in the 5.6. and 7. verses, to practice the virtues of the moral Law, there set down, to labor to grow in grace, and use diligence. First calling, from it thou mayest easily ascend to assurance of election.

For if ye do these things ye shall never fall ] That is, into scandalous sins, or fall utterly, ye shall not fall forever, Greek.

Vers. 12. But so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Savior Jesus Christ ] The Kingdom here mentioned is the kingdom of glory. 1. Because it is promised as a reward to one that hath made sure his calling. 2. Because it is styled an everlasting kingdom. It is called the kingdom of Christ; because it is given to Christ as a reward of his sufferings, and because the government of it is committed to him, Heb. 2.5. he hath entered into it, Luk. 14.19. He is the Ruler in this kingdom, Eph. 1.21. As conversion gives one an entrance into the kingdom of grace, so assurance gives one an entrance into the kingdom of glory. 1. Because it is not barely faith but light with it. 2. An earnest. 3. Affections are hereby laid up suitable to a glorious estate, rejoice with joy unspeakable and full of glory.

It is an everlasting kingdom, because the union between the soul and him is everlasting; Christ is there medium visions & fruitionis, as here he is medium reconciliations & communionis.

Vers. 14. That shortly I must put off this my tabernacle ] In Greek it is, that the laying aside of this my tabernacle is quick.

Vers. 15. I will endeavor that you may be able after my decease to have these things always in remembrance ] These words (according to the Rhemists Translation) their Jesuits Salmeron, Suarez, and Bellarmine, do judge excellent for their purpose, to prove that Peter after his departure would remember them: And this must needs be (say they) by praying for them. Not to stand upon their bad Latin, and worse English Translation, the true construction of the words is, that Peter promiseth (whilst he is in the way) that is, in this life, that they should have his Books, ( viz. his Epistles) which after his departure might put them in mind of such things.

Vers. 16. Unto the power and coming ] That is, the powerful coming of our Lord Jesus Christ. So Estius, and others.

Vers. 19. We have a more sure word of Prophecy ] More sure than God's own voice in the Mount, of which he spake before. Erasmus explains the Comparative by the Positive, more sure, that is sure. Beza and Piscator by the Superlative, most sure, or very sure.

Until the day dawn, and the day-star arise in your hearts ] Not (as some most falsely interpret it) till Christ come into your hearts, and then throw away the Scriptures; rather, till there be a more full Gospel-light. So Estius, Gerhard and others.

Vers. 20. No prophecy of Scripture is of any private Interpretation ] Word for word, all prophecy is not of any private Interpretation, an Hebraism, for no prophecy is of any private Interpretation. So Rom 3.20. Stapleton saith, Interpretation is private, either Ration personae, when the man is private, or ration medij, when it is not taken out of the Context or circumstance, or ration finis, when it is for a false end. Now a private Interpretation in regard of the person, if it be public in regard of the means, is not forbidden, for it is lawful for one man with Scripture toti resistor mundo, saith the gloss of the Canon Law; the meaning of the place is, that the Prophets were not Interpreters, or Messengers of their own private minds, but of the will of God, as the next verse shows.

Vers. 21. But holy men of God spake as they were moved ] Or acti & impulsi, Isaiah 48.10. Heb. 13.7. Acts 28.25. Mic. 3.8. Nehem. 9.30. That is, they did not only utter their words by the Holy Ghosts immediate direction, but by the same direction did commit them to writing; for speaking is used for writing, 1 Kings 4.29.

CHAP. II.

Vers. 1. BVT there were false Prophets also among the people, even as there shall be false Teachers among you ] Prophets then, Teachers now; it is but a variation of the Language of the time, yet the New Testament calls false Teachers false Prophets, 1 John 4.1. One may be called a false Prophet, or Teacher in a twofold respect, 1. As he teacheth lies, or prophesies falsely. Ezek. 13.6. 2. As he teacheth without a Commission. Ier. 14.14. and 23.22, 35. The Hebrew expresseth not a false Prophet in one word, but calls him a Prophet, the Greek (which hath the felicity of composition) doth.

Who privily shall bring in damnable Heresies ] Greek, Heresies of destruction, that is, destructive Heresies, an Hebraism, as Psal. 5.6. a man of bloods, that is a bloody man.

Heresy was first taken in a good sense: it signifies Election, and was referred both to good and bad Sects. It seems to be taken from the Schools of Philosophers, wherein everyone chose a Faction to which he fided. Heresies in the plural to point at a multitude.

Even denying the Lord that bought them ] The Socinian denies that men are bought by Christ, as if he were pointed at in this Text. See Laurentius.

Object. How can Reprobates be said to be redeemed or bought by Christ?

Answ. Not in God's decree, for then they had been saved, but in their own conceit and judgment, and also in the judgment of other men led by the rule of Charity.

Vers. 3. With feigned words ] Fine set words, forms of speech.

Vers. 4. But cast them down to hell ] 〈 in non-Latin alphabet 〉 is read but only here.

Vers. 5. But saved Noah the eighth person a preacher of righteousness ] Erasmus reads it, the eighth preacher of righteousness, (person is not in the Greek) but Beza dislikes that reading, and gives a good reason against it. See Gerhard.

Bringing the fioud upon the world of the ungodly ] That is, the generation of sinful men who lived in the days of Noah.

Vers. 8. Vexed his righteous soul ] The word is a fine word implying two things: 1. The search and examination of a thing. 2. The racking and vexing a man upon the trial; so Lot observed all the evils, he weighed them. 2. He racked his soul, and vexed himself with the consideration of them; the same word is used, Mat. 14.24. in the matter of a storm.

Vers. 14. Having eyes full of Adultery ] Greek, full of the Adulteress, the Apostle alludes to Mat. 5.28. the very eyes discover the mind adulterating.

Vers. 18. They allure ] As the bait doth the fish, as the Greek word signifies. See Rom. 16.18.

Vers. 19. Is he brought in bondage ] Greek, made a servant 〈 in non-Latin alphabet 〉 .

Vers. 20. For if after they have escaped the pollution of the world ] That is, such sins as worldly men are wont to be ordinarily defiled with, by being entangled, viz. in the like occasions of sin, and such sines as Satan had in the same set for them.

Vers. 22. According to the true proverb ] The first of a dog is a very ancient proverb used in Solomon's time, Prov. 26.11. whence some think Peter took it.

The dog is turned to his own vomit again, and the sow that was washed, to her wallowing in the mire ] Though the sow be outwardly washed never so clean, yet because her swinish nature is not altered, so soon as she cometh at mud, she besmears her self again by wallowing in the mire; and a dog though being pained at his stomach, he vomits out that which paineth him, yet so soon as he hath ease, he licketh it up again. They are two proverbs used to the same purpose. Christ joins these two living creatures together, Matth. 6.7.

CHAP. III.

Vers. 3. SCoffers ] Such as shall make children's play of all the terrors of the Lord. The Greek noun 〈 in non-Latin alphabet 〉 is only here used, and v. 18. of the Epistle of Jude.

Vers. 9. The Lord is not slack ] That is, he sits not in heaven as one of the Idol-gods, that regarded not what acts were kept here below, or laid not to heart men's carriages toward him.

But is long suffering ] Or patient, that is, he apprehends himself wronged, and is fully sensible of it.

Not willing that any should perish ] Of his. Calvin saith, he speaks here of his will revealed in the Gospel.

But that all should come to repentance ] 〈 in non-Latin alphabet 〉 , to withdraw, to go aside, and be private, to sequester ourselves to our repentance.

Vers. 10. The heavens shall pass away with a great noise ] Like the hissing of parchment riveled up with heat, for so signifies the original word.

Vers. 11. What manner of persons ] Even to admiration 〈 in non-Latin alphabet 〉 .

In all holy conversation and godliness ] 〈 in non-Latin alphabet 〉 in sanctis conversationibus & pietalibus, vulg. in holy conversations and godlinesses ; when the Scripture would express a thing exactly it useth the plural number. Cant. 1.4. thy loves, and the God of our salvations. Ps. 68.20. The God from whom salvation comes in the most high & eminent way. Gen. 19.11. with blindnesses, coecitatibus Montanus. That is, with the greatest blindness.

Vers. 12. Looking for and hasting unto the coming of the day of God ] The one is a word of faith, the other of earnest desire. See 2. Tit. 13. 〈 in non-Latin alphabet 〉 votis accelerantes. Steph. God hath appointed when the day of judgment shall be, but we may be said to hast unto it. 1. In our desires. 2. In our preparation.

Vers. 13. Wherein dwelleth righteousness ] That is either perfect righteousness, or men perfectly righteous. Estius.

Vers. 16. In which are some things hard to be understood ] There are many things in the Scriptures hard to be understood, yet whatsoever is necessary to be known, is plainly set forth and easily to be understood, of them that will read diligently, mark attentively, pray heartily, and judge humbly. The Apostle would not by this he saith here, discourage or dissuade the people from reading and studying the Scriptures; For in the first Chapter he commended the faithful for their diligent attention unto the Scriptures of the Old Testament, which are more obscure in the chief mysteries of Salvation, than these of the New.

Wrest ] 〈 in non-Latin alphabet 〉 , A metaphor from torments; lay them on the rack to make them speak otherwise than they meant. See Gerhard.

Yet Paul exhorts Timothy, 1 Tim 4. and others, to read the Scriptures, even in the congregation. 1 Thes. 5.27. Col. 4.16.

CHAP. I.

T HIS Epistle is altogether worthy of the Spirit of that Disciple, which was loved by Christ. He is much before others in urging brotherly love. Calvin.

He exhorteth the faithful, First, against Heretics, that they would preserve the true knowledge of Christ our Mediator God and man, the faith, and the whole doctrine which they had learned of the Apostles, and take heed of the doctrines of Heretics. Secondly against licentious men, that they would study to avoid sin, to keep the Law of God, and especially to perform the duties of brotherly love. Zanchi.

Vers. 1. Which we have heard ] He alludes both to the Sermons which he and the other Apostles heard with their own ears from the mouth of Christ, and also to the testimony which the Father gave twice from heaven to Christ, the Apostles hearing, saying this is my beloved Son Zanchius which we have seen with our eyes ] He alludes both to the Miracles wrought by Christ, and to the glory which in the holy mountain (as Peter calls it 2 Pet. 1.) Christ gave to John, James and Peter to see, and also to Christ's resurrection and visible ascension into the Heavens.

Which we have looked upon ] This is not a tautology, but this word signifies something more than the former, thoroughly to behold.

And our hands have handled ] He alludes to the familiar conversation which the Apostles had with Christ for about three years, and also to that touching when after the resurrection Christ offered himself to the Apostles that believed not in him to touch him.

Of the word of life ] Christ is life, essentialiter & causaliter. He is a living word, that is, life it self, and a quickening word, bringing life and salvation to men.

Vers. 4. That your joy may be full ] Our fellowship with God and Christ brings full joy. 1. Because he is a full good. 2. A perpetual good, Psal. 16. vlt. 3. This union entitleth us always to this good.

Vers. 5. God is light, and in him is no darkness at all ] There are many properties of light, for which God is often in scripture compared to it, 1. nothing is purer than light, so God is most pure. 2. All things are conspicuous to the light, so to God. 3. Without light nothing can be seen, so without the beams of divine wisdom, no heavenly things can be known of us. 4. There is nothing more pleasant than the light, so nothing more happy than God. The main property of light is to expel darkness where it is, and enlighten the place, so God expels the darkness of ignorance and infidelity, and enlightens men with the true knowledge of himself. Zanchius.

Vers. 7. We have fellowship one with another ] God with us and we with him.

And the blood of Jesus Christ his Son cleanseth us from all sin ] Not hath cleansed, or will cleanse, but cleanseth, viz. daily, neither doth he say simply from sin, but from all sin.

Estius thinks it is not improbable that John saith this to meet with those heretics the Ebionites, who when they walked in darkness, did believe they should be cleansed from their sins by their frequent washings, though they acknowledged not the mystery of our redemption by Christ.

Vers. 9. If we confess our sins ] That is, truly, seriously, and from our heart repent before God.

He is faithful, and just to forgive us our sins, and to cleanse us from all unrighteousness ] As if he should say, God of his infinite mercy hath promised to all true penitents and confessors, that he will forgive and never remember their sins anymore, he must stand to his promises, or else he should be unfaithful; and he is just, he doth not say he is merciful, but just to forgive the sins of true believers, because they are satisfied for, and God's justice will not let him demand the same debt twice, of the Surety and of the debtor.

CHAP. II.

Vers. 1. MY little children ] He shows that he delivered to us this doctrine concerning the study of avoiding sin, and observing the law of God out of a Fatherly affection.

These things I write unto you that ye sin not ] He teacheth that the study of holiness and innocence, is the first study which a Christian should perpectually labor in.

If any man sin we have an Advo • ate with the Father ] Advo • ate, The Greek word is translated Comforter, John 14.16. and 15.26. The word Advocate is a law-term, quicunque adest alteri in causa officij gratia, saith the Civil Law.

Vers. 2. He is the propitiation for our sins ] That is, the propitiator by, a metalepsis. See Vorstius.

But also for the sins of the whole world ] That is, of all the faithful, mundus ex mundo, for he that is faithful speaks to the faithful, saith Ludovicus de Dieu. See Calvin and Beza.

Vers. 3. And hereby we do know that we know him ] That is, we believe in him, and apply him with all his benefits unto our souls. To know that we know, is to be assured that we know.

If we keep his Commandments ] The conscionable endeavor to frame our lives according to God's will revealed in his word, is a most certain mark that we are true believers, and so the true Children of God and heirs of glory. They who have an upright desire, an unfeigned purpose, a sincere endeavor to walk in the obedience of all God's Commandments, are said to keep them.

Vers. 4. He that saith, I know him, and keepeth not his Commandments, is a liar ] Such a one is called a liar in a double respect, both in that he says he hath that knowledge he hath not, it not being true, and because also he denies that indeed which he affirms in word.

Vers. 7. An old Commandment ] Because it had been long ago. The Gospel came from God, and is his eternal truth.

Vers. 8. A new Commandment I write unto you ] It is so called, because it was renewed by the Lord after it had been as it were antiquated and almost extinguished. 2. Because it was commanded to such men as were new or renewed. 3. Because it was an excellent Commandment.

Vers. 12. I write unto you little children ] A child is he in whom grace is weak, and corruption strong, not one particular virtue but the general body of the new man, as Nicodemus, Joseph of Arimathea, the Apostles themselves while Christ lived with them, because ye have known him that is from the beginning ] That is, with a knowledge of acquaintance, whereby they conceived him to be their Father; such as little children have of their Fathers and Mothers.

Vers. 13. Fathers ] Or old men are they in whom the body of corruption is weak, and the whole inward man strong, to which perfection all the people of God must aspire as all men do follow after old age. Abraham, Isaac and Jacob and the Apostles were such toward the end of their days, and old Simeon and Anna the prophetess.

He gives a reason suitable to old men, I write unto you Fathers, because ye have known him which was from the beginning. As if he had said, wisdom and knowledge are amongst old men, amongst the Fathers; I take it for granted, that you are knowing men, therefore I write unto you about these depths of knowledge. Job. 12.12.

I write unto you young men ] A young man is he in whom the general body of grace is strong, but someone or other corruption, as anger, lust, worldliness is still strong, as Jonah, Sampson.

Because you have overcome the wicked one ] The strong Christian is of the winning side, his corruption decays, grows less and less, he falls less often, less grossly, with less delight, riseth sooner out of sin, humbleth himself sooner and more for it, and is made more wary, careful, and fearful.

Vers. 14. I have written to ye young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one ] Young men are called out to bear the heat of the day, because they are in their strength, and are chief Champions either for good or evil.

Vers. 16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life ] Every Creature is an occasion to draw out lust, whatever you see or hear.

Lust of the flesh ] That is, to fare deliciously every day, pleasures and delights. The lust of the eyes ] The covetous and craving eye which can see nothing but it wisheth it. And the pride of life ] Ambition, thirst after Preferments, State, Credit, Popularity, which three Mantuan hath expressed in an elegant distich.

Vers. 18. It is the last time ] Greek, the last hour; it refers not to the day of judgment and end of the world, but to the desolation of the Jewish Church and State; now that there are many Antichrists which teach Doctrines contrary to Christ.

And as ye have heard that Antichrist shall come, even now there are many Antichrists ] The word Antichrist is only used in the Epistles of John, and not elsewhere in the Scriptures. See ver. 22. and 4.3. and 2. Epist. 7. By which places it is evident that 〈 in non-Latin alphabet 〉 doth not only signify the head of the Antichristian body (which is not one singular man, but is continued in a succession of many) but also sometimes any Heretic that oppugneth the Natures or Offices of Christ: and sometimes the whole body or company of Heretics opposed unto Christ. For John affirmeth that those many Heretics and Deceivers of his time, are the Antichrist.

Vers. 19. They went out from us ] viz. By embracing Antichristian Doctrines.

But they were not of us ] That is, even when they seemed to be among us they were not of us.

He speaks of Ebion, Cerinthus, and such like Antichristian Heretics, who Apopostatizing from Christ and his truth departed from the Church. They were once in the Church in regard of outward profession, but never truly of the Church, for then they would have persevered.

Vers. 20. But ye have an unction from the holy One, and ye know all things. ] The Holy Ghost is compared to oil, his work in teaching us to annointing: 1. Because there is a refreshing in the teaching of the Holy Ghost, it makes us glad. 2. His teaching is oyly, sweet, and soft. That is, ye have received from Christ the Holy Ghost the Comforter, and he hath taught and instructed you in all things which are necessary to the Salvation of your souls for you to know and be instructed in. Mr. Hild. on Psal. 51.

Vers. 22. Who is a liar ] A grand liar, or that liar 〈 in non-Latin alphabet 〉 .

But he that denieth that Jesus is the Christ: He is Antichrist that denieth the Father and the Son ] John here speaketh neither of the body of Antichrist in general (as elsewhere in his Epistles the word 〈 in non-Latin alphabet 〉 is used) nor of the head of the body in particular, who is most worthily called 〈 in non-Latin alphabet 〉 , the Antichrist, but of some other members of the body, that is, of those Antichrists or Heretics of the time, as Cerinthus, and others, who denied the Divinity of Christ; and denying the Son, did consequently also deny the Father, for he is the Father of the Son. That is, Those which worship the Father without the Son, as the Jews and Turks. 2. Those which do not believe that they are reconciled to the Father by the Son, as the Papists, those have not the Father neither. Pareus.

Vers. 27. As the same annointing teacheth you of all things ] That is, the Spirit of God teacheth you of all things that are necessary for you to know.

And is truth and is no lie ] This teaching of the Spirit is clear, certain.

And even as it hath taught you, ye shall abide in him ] As if he should say, ye shall abide in Christ, and in the profession of every truth of his, because ye have been taught by his holy Spirit.

CHAP. III.

Vers. 2. BVt we know, that when he shall appear, we shall be like him ] Not alone, we know that he is ours, but we know that he will hold and keep us in that estate till he cause us to inherit eternal glory with him our Head.

Vers. 3. And every man that hath this hope in him purifieth himself, even as he is pure ] That is, he which hath hope to reign with Christ in heaven, useth the means whereby he may purify and keep himself from sin, that he may be in some measure pure as Christ is pure.

Vers. 4. For sin ] That is, every sin. Is a transgression of the Law ] An anomie, irregularity or lawlesnesse; there is but one word in the Greek, yet it hath the force of two; 〈 in non-Latin alphabet 〉 consists of the privative particle 〈 in non-Latin alphabet 〉 , and the word 〈 in non-Latin alphabet 〉 a Law; this is a precious definition (saith Beza ) consisting but of one word, Peccatum est dictum, factum, concupitum contra aeternam legem. August. contra Faustum. l. 22. c. 27.

Any want of conformity to the Law though in the habitual frame of a man's Spirit, or any practice swerving from it in thought, word, and deed, is a transgression of the Law.

Vers. 6. Whosoever abideth in him sinneth not ] This is not to be understood of particular sins, but of a course in a known sin. See 1 John 1.8.

Vers. 8. He that committeth sin ] That is, he whose Trade and course is in a way of sinning; two things show that one commits sin, 1. If he love sin, Majus est peccatum diligere quam facere. Aug. 2. If one lie in any sin unrepented of, Job 20.12, 13. Is of the Devil ] That is, resembleth him as a Child doth his Father, and is ruled by his Spirit.

For the devil sinneth ] He not only saith he hath sinned, but 〈 in non-Latin alphabet 〉 , he sinneth, or is sinning. From the beginning ] See John 8.44. Diabolus statim a creatione mundi fuit apostata. Calvin.

That he might destroy the works of the Devil ] Greek unravell, 〈 in non-Latin alphabet 〉 . The word in Scripture is ascribed to the casting down of a house, Joh. 2.19. to the breaking of a ship, Acts 27.41. to the loosing of any out of chains, Acts 22.30. Christ is opposed to Satan, he not only is free from sin himself, but came to destroy sin.

Vers. 9. Whosoever is borne of God doth not commit sin ] That is, give himself over to a voluntary serving of sin. The original is 〈 in non-Latin alphabet 〉 , cannot sin as a work of iniquity, he cannot follow his sin as a workman follow his Trade. Compare ver. 8. with John 8.34.

The reason is given, for his seed ] The seed of God, the seed of grace, and regeneration, 1 Pet. 1.23. Perkins, Hildersham. That is, either the Spirit of God, whose virtue is a principal efficient, or the word whereby as an Instrument we are regenerate, and begotten to God. Dr. Taylor, Episc. Dav. de justitia actuali. Vide Piscat. & Vorstium in loc.

Remaineth in him, and he cannot sin ] (He cannot so fall as Apostates) because he is borne of God. Hilders. on Psal. 51. That is, saith Arminius, so long as the seed of God remaineth in him, but it may depart, but the Apostle gives this as a reason, why the Saints cannot fall away, because the Seed of God abideth in them, being regenerate it ever abideth in them, and therefore they cannot fall away.

Vers. 10. Manifested ] That is, evidently seen and known.

Vers. 14. Because we l • ve the brethren ] Here love is no cause of the change, but a sign and consequent thereof.

Our love is not the cause of justification, (or our translating from death to life) but a manifest sign and evidence whereby it is known that we are already justified, for so he saith, speaking in the time past, 〈 in non-Latin alphabet 〉 , that we are already passed or translated from death to life. And to the like effect our Savior speaketh, Luk. 7.47. as if he had said, hereby it appeareth, that many sins are forgiven her because she loved much.

Vers. 17. Who so hath this worlds good ] Greek, the life of this world, there is a man's ability. And seeth his brother hath need ] Here is his brothers necessity. The rule of love is my brothers necessity, and my own ability.

And shutteth up ] In Greek, locks as with a Key.

CHAP. IV.

Vers. 4. BEloved, believe not every Spirit ] That is, yield no credence to every Doctor who doth gild over his Doctrine with pretence of the Spirit. Squire.

But try the Spirits ] That is, those Doctrines which men pretending the gifts of the Spirit did teach, 1 Thes. 5.18. As Goldsmiths separate Gold and dross, and examine every piece of Gold by the Touchstone.

Whether they are of God ] As they are boasted to be, many run not sent by God, but stirred up by ambition, covetousness, or by the impulse of Satan. See Deut. 18.22. Ezek. 13.2. and 26.18.

Because many false Prophets are gone out into the world ) This Age as the Lord foretold (saith Grotius ) is very fruitful of such Impostors. To go out into the world (saith he) is spoken both of good and evil Prophets, and signifieth to appear to the people, John 6.14. and 10.36. and 17.18. and 18.37. Ephes. 1.15.

Vers. 8 For God is love ] See verse 16. causally, not formally, say Schoolmen, He is the fountain of love, therefore this must needs flow from him where ever the knowledge of him comes.

Vers, 12. If we love one another God dwelleth in us ] The meaning is, that by this gracious love we do evidently demonstrate that God is in us.

And his love is perfected in us ] That is, either actively, that love whereby we love him, and that is perfected because it is demonstrated in the excellency of it, (as God's power is said to be perfected in man's weakness, because it is manifested so) or else that passive love whereby God loveth us, is abundantly declared perfect in that he worketh such a gracious inclination in us.

Vers. 17. Herein is our love made perfect ] The Familists (who hold that there is a perfection of love in the regenerate in this life) much urge this place, but by love here is not meant the love that is in us, or that we bear either to God or man: but rather God's love to us, that is, true Believers, which is said to be perfect in us in regard of the effect and use of it. Compare it with verse 16. But admit that John speaks here of that love that is in us either toward God or men, he meaneth then such as is true, sound, and unfeigned, opposed to that which is hollow and hypocritical, so perfect is taken Es • y 38.3,

Vers. 18. Perfect love casteth out fear ] It doth not cast out the of fear offending God, but that whereby we question the favor of God.

Vers. 20. For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ] That is, He that cannot endure nor look on that little glimpse and ray of holiness which is in his brother, in one of the same infirmities and corruptions with himself, will much less be able to abide the light of the Sun of righteousness, and the most orient, spotless, and vast holiness which is in him.

CHA. V.

Vers. 1. EVery one that loveth him that begat ] That is, God the Father.

Loveth him also that is begotten of him ] That is, all the faithful.

Vers. 3. For this is the love of God, that we keep his Commandments, and his Commandments are not grievous ] The Holy Ghost setteth down 2. notes whereby we may know that we love God: 1. That we keep his Commandments, Exod. 20.6. John 14.15. 2. That his Commandments are not grievous, for nihil difficile amanti, nothing is difficult to him that loveth. Gen. 29.20. a miosis, That is, pleasing, delightsome. The Rhemists quarrel with this Translation, they translate it, And his Commandments are not heavy. Our English word grievous cometh of the Latin word grave, which is not only weighty, but also troublesome; it better answers the Greek and Latin than the word heavy, which is properly that which is of great weight.

Vers. 4. And this is the victory that overcometh the world, even our faith ] Faith overcometh the world two ways, 1. It discerneth a vacuity and emptiness in all terrene objects. 2. Because it uniteth to Christ, making the subject in which it is a member of him, and so a conqueror with him, John 16. ult.

1. The world frowning, with the troubles, fears, and dangers of it; he that believes is above the worlds frowning.

2. Fawning, faith overcomes the world that it shall do us no hurt that way, Heb. 11.26.

Vers. 6. This is he that came by water and blood ] The Apostle alludes to the ancient Jewish rites, wherein there was a purification by water, which was to take away the filth of sin, and an expiation by blood, which was to take away the guilt; Christ came not only to justify, but to sanctify. See Calvin.

Vers. 7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost ] Three, 1. In the true and real distinction of their Persons. 2. In their inward proprieties, as to beget, to be begotten, and to proceed. 3. In their several Offices one to another, as to send and to be sent.

In heaven ] That is, e Coelo, from heaven say some, as God the Father, and the Holy Ghost by cloven tongues, and Christ is the faithful and true witness; rather because their testimony is to witness the things done in heaven; there is the work of God upon us as Election. 2. A work of God in us as Conversion, Sanctification, 1 Phil. 6. The Father witnesseth by the Spirit, Matth. 16.17. compared with Rom. 8.17. 1 Cor. 12.3. The Son by blood, Justification, the doctrine of free grace in the Gospel, 1 Thes. 15. The Holy Ghost by water, sanctification. He that doth righteousness is righteous, hence we know that we are translated from death to life, and these three are one ] In nature and essence, one in power and will, and one in the act of producing all such actions, as without themselves any of them is said to perform.

Vers. 8. And there are three that bear witness in earth, the spirit, and the water, and the blood ] Baptism, the Lord's Supper, and the Ministry.

The Spirit is mentioned in both, the end of a witness is to decide a controversy verse. 10. The spirit is said to be a witness in heaven and earth, in regard of the things that are witnessed, that our names are written in heaven, and that grace is wrought in our hearts. The Lord alludes to the manner of purging sin under the Law by blood and water, their sacrifices and washings must be blood for satisfaction, as well as water for sanctification. There was a double use of blood under the law for effusion and aspersion, it assures our interest in Christ's blood.

Vers. 10. He that believeth not God hath made him a liar ] Not by transmutation of God, he esteems his word and promises as false.

Vers. 11. And this is the record ] Or testimony, and this life is in his Son ] there is a life of righteousness, holiness and comfort laid up in Christ.

Vers. 12. And he that hath the Son hath life ] Of justification, of Sanctification, of glory.

Vers. 13. That ye may know, that ye have eternal life ] If a man could not know both that he were in the state of grace, and that he should be maintained and kept in that estate forever, he could not know that he had eternal life. Therefore a multitude of marks, signs, or discoveries of a believers Spiritual estate are plainly laid down in this Epistle more than in any other so short a piece of Scripture in the whole Bible.

Vers. 14. If we ask anything according to his will he heareth us ] God heareth an enemy, but to hear with favor is here meant, and so we ordinarily say of a Favorite, that he hath the Kings ear; and if a man be obstinate to a man's counsel, we say he would not hear though he gave the hearing.

Vers. 15. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him ] That is, if we can perceive and discern that God listeneth to our prayers, hereby we may assure ourselves that he grants our requests.

Vers. 16. If any man see his brother sin a sin which is not unto death, he shall ask ] That is, which undoubtedly bringeth death, the sin against the Holy Ghost, for every other sin, we may pray for forgiveness of it to others.

There is a sin unto death ] By which he meaneth not, that there is a sin that deserveth death (for so every sin doth) but a sin, which whosoever falleth into, and committeth, he must needs die and perish everlastingly.

Vers. 18. We know that whosoever is borne of God sinneth not ] That is, he sins not unto death, v. 16.

And that wicked one toucheth him not ] That is, tactu qualitativo, Cajetan. So as to leave an impression of his own devilish Spirit, as the needle is touched by the Loadstone.

Vers. 21. Little children keep yourselves from idols ] He biddeth them take heed not only of Idolatry as from the service, but of Idols themselves, that is, the very images or shows of them. For it is unworthy that the image of the living God should be made the image of an idol, and that being dead. At that time in which St. John wrote, 〈 in non-Latin alphabet 〉 signified an image generally, therefore it may be translated an image generally, and seeing he speaketh of the unlawful use of images, it may also be translated an idol, as the word is now taken to signify.

CHAP. I.

Verse 10. I F there come any unto you, and bring not this doctrine ] viz. Of Christ, bring ] By an ordinary hebraisme, opposeth it. Qui hanc Christi doctrinam aversatur & impugnat. Estius.

Receive him not into your house, neither bid him God speed ] viz. After admonition and good means used for his reclaiming. Titus 3.10.

It is to be understood of giving an outward approbation to false teachers, of special familiarity.

Vers. 21. No lie ] That is, no doctrinal lie, either about matters to be believed, or to be done, either concerning the mysteries of faith, or the rules of a holy life, is of the truth.

CHAP. I.

T HE penman or writer of this Epistle was Jude or Judas the son of Alphaeus, who was brother to James, and cosin to the Lord Jesus in the flesh. He was a rare and notable Apostle to beat down the Heretics of that time.

The Argument of this Epistle agrees with those things which Peter hath in his second Epistle, especially in his second Chapter and beginning of the third. Pareus saith it is an epitome of that second Chapter of Peter, and paralels divers verses in his Epistle and that Chapter.

Vers. 3. Of the common salvation ] In regard of the end and means of it, and also of the subjects called unto it.

That you should earnestly contend for the faith which was once delivered to the Saints ] Agustine saith there is fides qua creditor, the habit or grace of faith, and fides quae creditor, the doctrine of faith, the latter is chiefly here understood.

Vers. 4. Who were before of old ] That is, from eternity which is elder than time.

Ordained to this condemnation ] 〈 in non-Latin alphabet 〉 , enrolled, billed, registered ; or as it were written down by the name in a book. So a book is given to God, Psal. 139.16. Dan. 7.10.

Vers. 6. He hath reserved in everlasting chains ] 1. Of God's justice. 2. Of his providence. There are two sorts of chains, 1. Those which torment the Devil, God's wrath and his own conscience. 2. Those which restrain him, his own Finitenesse and God's providence.

Vers. 8. Likewise also these filthy dreamers ] These surprised with dreams, the Greek word signifieth no more, sopiti. Beza. Some applly it to nocturnal pollution, therefore our translation (say they) puts in the word filthy, others say, such as did pretend dreams and divine inspirations. Pareus approves of Epiphanius his opinion, who interprets it of the vanity of the thoughts.

Defile the flesh ] That is, are given to carnal sins. Pareus.

Despise dominion ] The Greek word rendered despise, signifieth to remove a thing from its place with some scorn and indignation. Dominion ] That is, more than rulers, they despised not only Magistrates, but Magistracy it self.

Speak evil of dignities ] Blaspheme glories, Greek.

Vers. 9. Yet Michael the Archangel, when contending with the Devil, he disputed about the body of Moses ] It was the will of God that Moses body should be buried in a secret place unknown to any man, to prevent and avoid all occasions of superstition and Idolatry among the Jews, Deut. 34.5, 6. The Devil on the contrary would discover it, that so the Israelites might fall to idolatry before it; herein the Archangel resisted him, and strove with him for the performance of the will of God, and the maintenance of his true worship.

This Michael was a created Angel not the Son of God, for the Devil could not contend against the second person of the Trinity in his person immediately, for then he had not clothed himself with the nature of man.

Vers. 11. Woe unto them ] This woe is a short particle, but of terrible signification, denouncing eternal punishment on whom it falls as a thunder-bolt from heaven; it is vox non precantis sed prophetantis, the voice not of one praying but prophesying here, else the Apostle should seem to transgress his own instruction given in the 9. v.

For they have gone in the way of Cain, and rangreedily after the error of Balaam ] Those two words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , excellently set forth the dominion of sin; gone in the way, an Hebrew phrase, that is, followed his course and life.

The latter word signifieth to be poured out, that is, have given themselves over for lusts sake to follow the error of Balaam.

Vers. 12. Trees whose fruit withereth ] Or trees withered in Autumn, when the fruit-harvest is, and so the Greek word importeth: or trees corrupting their own fruit.

Vers. 14. Behold the Lord cometh with ten thousands of his saints ] It should rather be rendered (saith Mr Mede ) with his holy myriads, or ten thousands, viz. of Angels, 〈 in non-Latin alphabet 〉 , in sanctis myriadibus ipsius. Christ himself witnesseth that the Angels shall come with him to judgment. Matth. 25.31. Pareus.

Calvin saith, by these words he means both the Angels and Saints, for both shall attend his Throne when he comes to judge the world.

Vers. 16. Great swelling words ] They brag and boast.

Having men's persons in admiration because of advantage ] Bear great respect to them by whom they may get anything, and that only for gains sake.

Vers. 18. Who should walk after their own ungodly lusts ] Greek, the lusts of ungodlinesses, because in these the heart is turned away from God.

Vers. 19. These be they who separate themselves, sensual, having not the Spirit ] viz. ab ecclesia & coetu fidelium. à Lapide. Such who upon a pretended holiness thought they might give over the hearing of the word they were so good, they had immediate teaching; there is a lawful separation from unholy persons and things, 2 Cor. 6.17. but those separated from holy duties, as the words following show.

Vers. 20. Building up yourselves on your most holy faith, praying in the Holy Ghost ] As if he should say, the way to edify and build up yourselves is to pray in the Holy Ghost, that is, Spiritual prayer made through the power, assistance and strength of the Holy Ghost.

Vers. 23. Hating even the garment spotted by the flesh ] Abhor everything that may carry a savor or suspicion of uncleanness. See Calvin.

He alludes (saith à Lapide ) first to the rite of the old law Levite. 15. in which whosoever touched the garments of those that were polluted with the leprosy, or other ways, were legally polluted. Secondly, to the profuse drunkenness and filthiness of the Gnostickes which sometimes defiled their garments.

CHAP. I.

D Omitian cast John the Evangelist into a furnace of scalding oil, but when he saw he came forth unhurt, he banished him into the Isle Patmos, where he wrote this Revelation. Euseb. l. 3. c. 17.

It is called according to the Greek Apocalypse, and according to the Latin Revelation ; That is, a discovery or manifestation of things which before were hidden and secret, for the common good of the Church. The subject of it is twofold, 1. The present estate of the Church. 2. The future state of it; the things which are, and which shall be hereafter. Rev. 1.19. Fata impii, & fata Ecclesiae, saith Mr Mede.

John in all the Revelations made to him, joineth thunder with the Revelation, as chap. 4.5. and 6.1. and 10.3. because God's Revelations made to the people were usually with thunder, Psal. 81.7. Exod. 19.16.

Woman in this mystical Book signifies three things:

1. Idols, 1. Because they are as enticing and alluring as wanton women. 2. Idolaters go a whoring after them as unclean persons after light women. ch. 14.4.

2. The City of Rome, the seat of Antichrist, ch. 17.3. 1. Because in her outward pomp and glory she is opposed to the Chast spouse of Christ, whose glory is all within. 2 Because with her the great Kings of the earth have committed fornication, ch. 17. verse 2. 3. Because she is the mother of fornications, called the great whore, verse 1. of that Chapter.

3. The true Church, the wife and spouse of Jesus Christ. So Rev. 12.1.

All the Judgments in this Book are still upon Rome, either Rome Pagan, or Rome Christian, or Rome Antichristian; the one falls under the seven Seals, the other under the seven Trumpets, and the last under the seven Vials.

The three first Chapters are most plain of all other parts of this Book; the main Contents of them are several Epistles sent by John to particular Churches.

First, Why to these?

1. Because the Gospel did hear eminently flourish.

2. Because John was President over them.

Secondly, Why to the 7 Churches in Asia, since more were planted in that Country.

1. Because of the prophetical perfection of this number, with which the Spirit of God is much delighted in this Prophecy; seven Stars, seven Spirits, seven Candlesticks, seven Lamps, seven Seals, seven Angels.

2. Because in these seven Churches there was found enough to represent the graces and conditions of all other Churches.

3. These Epistles are directed to the several Angels or Ministers of the Churches, either because they were notoriously guilty of the offenses charged upon them, or because all the dispensations of Christ were to pass through their hands to the Church.

Ephesus was so named quasi 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , signifying remission, or slacking, that they may be put in mind of slacking or backsliding, wherewith the Spirit upbraideth this Church, Cha. 2. ver. 4. Smyrna signifying lachrymam myrrhae, the dropping or tears of myrrh, to put them in mind of the Cup of tears which this Angel was to drink, v. 10. Pergamos, quasi 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , signifying beyond, or out of the bonds of marriage, to put them in mind of the Nicolaitanes abounding in this Church which were great abusers of marriage. Sardis, quasi 〈 in non-Latin alphabet 〉 , signifying fleshly, because many in this Church were fleshly given, Chap. 3. verse. 4. Philadelphia signifying brotherly love, to put them in mind of this virtue eminent in many of this Church, therefore the Spirit rebuketh her openly for nothing, Ch. 3. ver. 10. Laodicea, quasi 〈 in non-Latin alphabet 〉 , the righteousness or customs of the people, to put them in mind of the condition of the common sort in this Church, who were well conceited of themselves, Ch. 3. verse. 17. Thyatira so called 〈 in non-Latin alphabet 〉 , signifying to run mad after, and to spend ones self, because they ran a whoring after Jezebell, and spent their estates upon her, Chap. 2. verse. 20. Dr Featelie.

Vers. 1. The Revelation of Jesus Christ ] He doth not say, this is the Revelation of Jesus Christ; but after the manner of the Prophets, the vision of Isaiah, the word of the Lord which was to Hosea, and after the manner of the Evangelists, the book of the generation of Jesus Christ, Mat. 1. The beginning of the Gospel of Jesus Christ, Mark 1. which Ellipsis is elegant.

Vers. 3. Blessed is he that readeth, and they that bear the words of this prophecy ] Where have you a blessing so solemnly proclaimed to the reading and hearing of any of the Books of God as to this Book? God would have us to inquire into these things though they seem to be above us.

He changeth the number, he that readeth, and they that hear, because many more may hear than read, only the Learned can do this for the time ] Or rather the opportunity of time, tempus praestitutum, Beza, the time appointed, viz. by God, and therefore opportune, is at hand.

Vers. 4. Which is, which was, and which is to come ] In these words the Father is noted. To come. ] That is, to judgment.

And from the seven Spirits ] That is, from the Holy Ghost, who is expressed in the plural number, not as though there were seven Holy Ghosts, but because of the plenty, perfection, and variety of his gracious operations and influences. The number seven is rather taken than any other number, because it is a number implying perfection, and because he wrote to seven Churches in Asia, and St. John speaks here of Father, Son, and Holy Ghost as he saw them in a vision, now he beheld the Holy Ghost in the form of seven lights in a vision.

Vers 5. And from Jesus Christ ] He doth not observe the order of nature, or of the persons, but of better Doctrine, for the fitter progress of the history, for the Pen-men of the Scripture set them in the last place, of whom they mean to speak most, as Mat. 1. He describes Christ at large from this ver. 5. to ver. 9. Who is the faithful witness ] The Proph • ticall Office of Christ is intimated Isaiah 55.4. And the first begotten of the dead ] Here is Christ's second Office, his Priesthood, the principal actions whereof stand in dying and rising again from the dead, and making intercession for us.

And the Prince of the kings of the earth ] Here is the third title given to Christ, wherein his Kingly Office is expressed.

Vers. 9. And patience of Jesus Christ ] Three things argued Christ's patience, if we consider, 1. What he suffered, maledicta, malefacta, he drank of the brook in the way, Psal. 110. ult. 2. From whom, the vilest of men. 3. The freeness and voluntariness of his sufferings: He suffered not out of infirmity, quia resistor non posuit, but out of obedience, quia pati voluit.

Was in the Isle that is called Patmos ] Banished thither by Domitian, Euseb. l. 3. ch. 18. from whence he returned in the days of Nero, and died at Ephesus.

Vers. 10. I was in the Spirit on the Lord's day ) Not by Creation, for so all days are his, nor by destination, for that intendeth a time yet to come; and so the day of general judgment is his, 1 Thes. 5.2. but by consecration, choice, and institution.

And heard behind me a great voice, as of a Trumpet ] That is, full of Majesty and power, which also God added unto it to further attention in John.

Vers. 13. Cloathed with a garment down to the foot, and girt about the paps with a golden girdle ] Christ is here described in his Priestly Robes, John wrote the Revelation long after his ascension.

His girding about the paps and breasts signifieth, that there is no defect or aberration in any motion or affection in our Savior Christ, but every thought and inclination of his heart is kept in order by the fullness of the Spirit, Isaiah 11.5. Or it may show his readiness to help his people.

Vers. 16. And be bad in his right hand seven stars ] 1. In regard of his disposition of Ministers here and there at his pleasure. 2. Of his protection of them in their labors.

Vers. 18. And have the keys of hell and of death ] The phrase seems to be borrowed from great Commanders and Conquerors, who having won and entered any City, presently have the keys delivered to them in token of that authority which of right belongeth to them; it shows that Christ vanquished hell and death, and obtained full power over them. Dr Taylor.

Vers. 20. The seven stars are the angels of the seven Churches ] By the seven Angels to whom the seven Epistles are in general directed, Alcazar saith, the Bishops are meant, Pererius with some other Ancients think rather the people. St. Ambrose, Haymo, and Beda join both together, and this (saith Dr Prideaux ) is the best approved of our reformed Interpreters, Fox, Fulke, Bullenger ; for though the Inscriptions be to the Angels only, that is, the Pastors of those Churches, yet the Contents concern their flocks as near as themselves, ch. 1. verse. 11.

CHAP. II.

Vers. 1. UNto the angel ) Exprest in the singular number, to note the union and combination in a body and society.

He that boldeth ] That is, Christ.

The seven stars ] By stars are here meant the Ministers of the Word.

In his right hand ] That is, strongly keeps them, to show 1. His affection. 2. His care and protection.

The Stars 1. are heavenly bodies which shine with a borrowed light, so Ministers should shine as lights, but with a borrowed light. 2. Stars are in continual motion for the good of the world, so should the Ministers be for the good of the Church. 3. They differ from one another in glory, 1 Cor. 15. There are Stars of the first, second, and third magnitude, so Ministers differ from Apostles, and among themselves.

Vers. 4. Because thou hast left thy first love ] Christ speaks not of the grace of Charity wholly, but of that degree and measure wherewith he had been formerly adorned; he commends him for two notable fruits of faith and love which he did still exercise, v. 2.3. patience and constancy.

Vers. 5. And do the first works ] That is use your former diligence

And will remove thy candlestick out of his place ] The Candlestick is the Church. 1. Rev. vlt. That is, own them no more for a visible Church. It is spoken of those that are of the carnal seed and externally graffed in only.

Vers. 10. Behold the Devil shall cast some of you into prison ] That ye may be tried, and ye shall have tribulation ten days. ] Though the Devil be malicious, yet he is bounded by God . 1. For persons, he shall cast only some of you into prison, he would all. 2. For quality, cast them into prison, not take away their lives. 3. For the end, Satan wills the undoing of God's people, but God their trial only. 4. The time that is set down, ten days and no longer, God reckons not only the years but days of our sufferings. 5. The event or wages.

Ten days ] That is, a long time ten in Scripture is numerus plenitudinis, thou hast changed my wages this ten times, saith Jacob to Laban, and they have provoked me ten times, that is, often; or prophetical days, that is, ten years, so in Daniel ; others take it indefinitely as Pareus, numerus certus pro incerto.

Be thou faithful unto death, and I will give thee a crown of life ] The reward of life given to Saints in heaven, when they have striven as they ought to do and gotten the victory, is called a Crown, 2 Tim. 2.5. or a Garland, by allusion to a custom that was among the Grecians. For such as got the mastery in their games of wrestling, or running, or the like, were crowned with a garland in token of victory. See 1 Cor. 9.25. 1 Pet. 5.4.

It is called the Crown of life, 1. to show that the Saints who laid down their life for Christ, did not lose it but change it for a better. 2. Because their glory and joy shall always live, 1 Pet. 1.4. 1 Cor. 9.25. 3. Because life includes delights, glory, wisdom, and all good, they come from this life.

Vers. 15. So hast thou also them that hold the doctrine of the Nicolaitans ] They thought 1. That wives ought to be common. 2. That it is lawful to eat of the sacrifices of the Gentiles. 3. That whoredom is lawful.

Vers. 17. To him that overcometh will I give to eat of the hidden manna ] Manna had dew under it and dew over it, as we may conjecture by comparing Exod. 16.12. with Numb. 11.9. Whereunto the Holy Ghost seemeth to allude, though it may likewise refer unto the pot of Manna which was kept in the Tabernacle. Exod. 16.32.33. Heb. 9.4. As our life is said to be hid with Christ, now he is in heaven. Col. 3.3.

And will give him a white stone ] White stones were in great use among the Romans, and served:

• 1. To declare the victor or conquerer in proving masteries.
• 2. To acquit the accused in courts of justice.
  Mos erat antiquis niveis atrisque lapillis.

  His damnare reos, illis absolvere culpa.
• 3. To deliver suffrages in the election of Magistrates.

Upon all these senses this allegory toucheth. For this white stone is given in token of victory, vincenti dabo. 2. It is an evidence of our Justification. 3. An assurance of our election to the kingdom of heaven.

And in the stone a new name written, which no man knoweth saving he that receiveth it ] Beza, Bullenger, Pererius and other Expositors generally concur upon filius Dei, which opinion they illustrate by other texts, viz. Rom. 8.15.16. and 1 John 3.1.

The benefit of adoption is not known but by experience.

Vers. 24. And which have not known the depths of Satan ] That is, the dark opinions and false doctrines of seducers: These called their opinions depths or profundities, and the Holy Ghost addeth an epithet, depths of Satan. As if he had said, you call your opinions depths, and so they are, but they are such depths as Satan hath brought out of Hell, they are the whisperings and hissings of that serpent, not the inspirations of God.

Vers. 28. And I will give him the morning star ] That is, Christ. See Rev. 22.16. I will communicate myself wholly unto him, and make him conformable unto me in my glory.

1. The morning star is the most bright and shining of all the stars in heaven, Christ in glory excelleth all men and Angels, as far as the morning star all the stars of heaven. 2. Pet. 1.19.

2. It communicates all his light to the world, so Christ to believers all light of grace and glory.

3. It dispelleth the nights darkness, so Christ the darkness of ignorance and errors wherein we were wrapped in the night of sin.

4. It is anteambulo Solis, the sun’s harbinger, and forerunner of perfect day, so Christ is a pledge of our perfect day and future glory.

CHAP. III.

Vers. 2. I Have not found thy ways perfect ] The words are 〈 in non-Latin alphabet 〉 Thy ways filled up, thou hast not filled up thy course in following me, not followed me fully. That is, when the inwards of the man are filled up with acts of graces and every grace with acts proper for it object.

Vers. 4. Thou hast a few names even in Sardis ] That is, a few faithful and Saints, he alludes to Soldiers whose names are enrolled by the Captain when they are admitted.

Which have not defiled their garments ] That is, have walked answerable to their holy calling by the Gospel, or profession.

And they shall walk with me in white ] Be partakers with me in my glory. This was the habit in times past of Nobles, saith Drusius, whence they are called canditati.

For they are worthy ] And what is it to be worthy but to merit, say some. By Christ's merits, obedience, righteousness, in him and for his sake they were counted worthy , and whatsoever worthiness God pronounceth of them for their works, it is by the gracious acceptation thereof in him; worthy, not dignitate sua, sed dignatione divina, they are worthy not absolutely, but compared to the other spoken of before.

Vers. 5. He that overcometh, the same shall be clothed in white raiment ] After the manner of the Priests among the Jews.

Vers. 7. He that hath the key of David ] The key of the house of David, that is the Church, Lukh 1.32. See Isaiah 22.22.

He openeth and no man shutteth; and shutteth, and no man openeth ] That is, He worketh irresistibly.

Vers. 12. Him that overcometh, will I make a pillar in the Temple of my God ] That is, in the Church Triumphant: pillars are both the firmament and ornament of Temples.

And he shall go no more out ] That is, he shall receive eternal and immutable glory.

Vers. 14. The beginning of the creation of God ] Taken out of Prov. 8.22. See Mat. 8.12.

Vers. 16. So then because thou art luke-warm, and neither cold nor hot, I will spew thee out of my mouth ] These words contain an allegory drawn from the nature of warm water, as Illyricus and Bullenger, or from meats, as Pererius, Ribera and à Lapide, which if they be hot or cold, the stomach may retain, but if lukewarm, it casts them up again.

Vers. 18. I counsel thee to buy of me ] That is wait on me in the way I convey grace. Gold ] Some by this understand the word of God, Psal. 12. and 119. others the graces of God's Spirit. 1 Pet. 1.7. Prov. 8. Gold is the most excellent of all metals and most esteemed, so are spiritual graces among Christians.

And white raiment ] Raiment, that is, the righteousness of Christ, graces in Christ suitable to our necessities; white, because it is a natural color, therefore beyond all artificial, a color of purity and ornament.

And that the shame of thy nakedness do not appear ] The Priests had linen breeches to cover their nakedness; Christ must cover the shame of our nakedness.

And anoint thy eyes with eye salve, that thou mayest see ] The Spirit of illumination.

Vers. 19. I rebuke and chasten ] We have no one English word capable of the whole contents of either of the words in the original, 〈 in non-Latin alphabet 〉 primarily signifies to evict or convince, to give evidence of anything or against any person, to lay his sins open before him, so as he cannot but see them and be ashamed of them, as Heb. 11.1. Ephes. 5.11. Psal. 50.21. 〈 in non-Latin alphabet 〉 is likewise a word much more pregnant than chasten, and may be expressed better in one word, I nurture or I discipline, for the word implieth a •• well instruction as correction.

Vers. 21. In his Throne ] See John 17.24. Yet so as Christ the Head doth always excel.

Vers. 22. He that hath an ear, let him hear what the Spirit saith unto the Churches ] The promises which belong to the whole Church, are to be applied by every particular Saint.

Verba sensus significant cum affectu & effectu, words of sense signify with affection and the effect, that is, let him attend unto and follow the admonitions of the Holy Ghost.

CHAP. IV.

Vers. 2. A Throne was set in heaven ] That is, God's presence in his Church in Gospel-ordinances; in allusion to the Holy of Holies, where God was present in the Mercy-seat. Isaiah 6.1. and Ezek. 43.2.

Vers. 3. The three precious stones hold forth the three persons in the Trinity. A Jasper having (as they say) a white circle round about it representing the eternity of the Father; A Sardine stone of a fleshy color representing Jesus Christ who took our flesh upon him; An Emerald being of a green color, refreshing the eyes of those that look upon it, representing the Spirit, who is (as the Rainbow ) a token of fair weather, and a comfortable refresher wheresoever he cometh. By that is signified (saith Gerhard ) our reconciliation with God by Christ. Gen. 9.13. Rom. 5.20. See 10. ch. 1.

Vers. 4. And round about the Throne were four and twenty seats, and upon the seats I saw four and twenty Elders sitting ] He alludes both to the twelve Patriarchs and twelve Apostles, which put together make up these four and twenty, by whom the whole Church under both Testaments is represented. Mr. Arrowsmith.

Vers. 5. And out of the Throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the Throne ] Here is a double benefit of the ordinances. 1. Dona protectionis against all the Churches enemies, thunderings, Amos 1.2.2. Dona sanctificationis, all qualifying and sanctifying gifts, for their variety said to be seven Spirits.

Vers. 6. A sea of glass like unto Crystal ] That is, saith Deut, the world transitory and brittle as glass, tumultuous and troublesome as the Sea. Quistorpius interprets it of Baptism.

God's ordinances in this book are set forth by name of a Sea of glass, 1. For largeness. 2. For steadfastnesse. 3. Clearenesse, as giving us a clear sight of God, in which respect they are also here compared to crystal.

Four beasts full of eyes before and behind ] Beasts is a barbarous translation, four wights, living Creatures, 〈 in non-Latin alphabet 〉 , men full of knowledge, of Lions courage, of Oxes patience to sacrifice, of man's quiet and humanity, and Eagles high flight; Martyrs; Polycarpus was a Lyon for courage, an Ox for patience, a man indeed for wit, an Eagle for high flight, proclaiming the Gospel. Broughtons Require of Consent.

By four several forms of beasts is meant (saith Pareus ) the collection of the Church of Christ in the four quarters of the World, and divers Nations, People and Tongues.

The Beasts represent the people, he alludes to the incamping of the People of Israel the wilderness round about the Tabernacle. The twelve Tribes which encamped round about the Tabernacle had some Beasts in their Scutchions. The 24. Elders in the fourth verse represent the Ministers which were cast by David into the 24. Orders.

Vers. 8. And the four Beasts had each of them six wings about him, and they were full of eyes within ] These Beasts are described full of eyes, having also six wings about, and those full of eyes within. So many eyes do set forth the multitude of sharp-sighted men, and full of knowledge of the mysteries of God; such as are in the Beasts, that is, the Church which the beasts do represent. The wings, signify agility, and alacrity, to put in execution the Commandments of God. The wings full of eyes zeal joined with knowledge and faith.

Holy, holy, holy ] Some original Copies have it 9. times over 〈 in non-Latin alphabet 〉 Gerhard saith, tis better thrice only as Isaiah 6.3.

Vers. 11. Thou art worthy, O Lord, to receive glory and honor ] For what, for his power as followeth, and power, that is, saith Piscator, potentiae laudem, the praise of power, which is as much as to say, he deserves to be glorified and honored by the acknowledgement of his eternal power, for as much as he created all things out of nothing.

CHAP V.

Vers. 1. ANd I saw in the right hand of him that sat one the throne a Book ] That is, say some the Bible, others the Revelation; God's Counsels are resembled to a Book, for their certainty and stability; the Revelation hereby understood (say Pareus, à Lapide, and Dent ) is a Book of God's eternal Decree concerning the Church and his enemies.

Written within and on the back side ] Because much was written. Ezek. 2.10.

He speaketh (say Beza, Pareus, Brightman, à Lapide ) according to the ancient manner of writing in long Parchments, which were afterwards rolled together about some round piece of wood, whence Books were called Volumes or Scroles, and Christ is said to have unfolded and enwrapped the Book, Luke 4.17. The outside did commonly abide clean and unwritten, unless the inside were not able to contain the whole writing; for then they filled the outward part with Letters, which kind of writings were called backside writings.

Sealed with seven Seals ] to note the great secrecy, and several degrees of discovery of God's Counsels.

Vers. 2. And I saw a strong Angel ] That is, Gabriel (saith Gerhard ) which name signifieth the power of God. Crying with a loud voice ] Like a Crier. Who is worthy ] That is, fit. To open the book ] By which is understood a manifestation of the Decrees of God.

Vers. 5. And one of the Elders ] Without doubt (saith Gerhard ) one of those who rose with Christ, and ascended into heaven, Mat. 27.52. It seems to be the Patriarke James (saith he) because from his Prophecy the name of Lion is given to Christ. Gen. 49.9

Behold the Lion of the Tribe of Judah, the root of David, hath prevailed to open the Book, and to loose the seven Seals thereof ] John 1.18. Christ is able to make known these hidden secrets, therefore he is called the Counselor, Isaiah 9.5. of the Tribe of Judah, because he was borne of this Kingly Tribe, Heb. 7.14. this Tribe had the figure of a Lion in its Ensign. Gen. 49.9.

Vers. 6. In the midst of the Throne, and of the Beasts ] That is, the middle between God and the Church triumphant, by which it is signified that the Lamb is the Mediator between God and men.

And in the midst of the Elders stood a Lamb as it had been slain ] Not Christ as God, but as a Lamb slain; the discovery of the secrets of God in his Word are the fruit of Christ slain and ascended. Stands, because 1. Prepared to perfect the work of Redemption. 2. To help. 3. To judge. 4. To intercede.

Having seven horns, and seven eyes ] The Lamb wanted neither power, Lament. 2.3: nor wisdom, Zach. 3.9. and 4.10. to open the seven Seals.

Which are the seven Spirits of God sent forth into all the earth ] This is taken out of Zach. 4.10. that is, the manifold graces of the Spirit which he gives unto his Church.

Vers. 8. The four beasts ] That is, all the Ministers of the Word.

And four and twenty Elders ] That is, the whole Church.

Fell down before the Lamb, having everyone of them Harps, and golden vials full of Odours, which are the Prayers of Saints ] It is an allusion to the manner under the Law, wherein they had pots or vials for Incense, Music of Harps and violls, that is, all kind of heavenly melody and harmony, such as the sweetest music may not be compared unto. Dr. Taylor.

These golden Vials are their sincere hearts, these odors, glorious apprehensions, and fervent affections. As gold excels in purity, so Prayers proceeding from a pure heart are precious to God.

Their daily prayers and hymns of praises are noted by the Harp and Incense.

The prayers of the Godly are called odors,

1. In respect of themselves, because they yield a sweet savor and unspeakable comfort unto their own hearts, John 16.24. but chiefly in respect of the Lord, to him they are the sweetest odors, even such as themselves feel small delight in.

Vers. 9. And they sung a new song ] A song which should never wax old, which should be of perpetual use in the Church of God, whiles she receives perpetual blessings from God in Christ, Psal. 33.3. and 10.

And hast redeemed us to God ] That is, to God's favor, grace and glory.

Vers. 11. Round about the throne ] An expression according to the manner of the encamping of the People of God in the wilderness, Numb. 2. all about the Tabernacle, which had for their Ensigns four Beasts.

CHAP. VI.

IN this Chapter the seals are against Pagan Rome, in the eighth Chapter the Trumpets are against Christian Rome, in the 16. Chapter the vials are poured on Rome Antichristian.

Vers. 2. And I saw, and behold a white horse ] This figureth the Virgin primitive Church upholding the purity of doctrine, and discipline of faith and works, as appointed by the Apostles.

And he that sat on him had a bow ] Christ riding on his white horse hath a bow, and goeth forth conquering in the Ministry, that he may overcome either to conversion, or confusion, Rev. 19.11. The conquerors entered into Rome carried on a white horse, The doubling of the word (saith Pareus) designs his present and future victory.

And a Crown was given to him ] viz. Regal or rather triumphal.

Vers. 4. There went out another horse that was red ] This deciphers the Church now red with martyrdom, under the ten great persecutions raised up by Domitian, Trajane, Nero, Antonine, Decius, Dioclesian, Maxentius, Licinius, and other cruel tyrants, even until the times of Constantine the great.

Vers. 5. Lo a black horse ] This notes the estate of the Church now black and in an afflicted condition by Heretics which had mingled the truth of pure white doctrine with black darkness of heresies and errors.

To this horse is attributed a balance to design exceeding great scarcity, when according to the curse of the Law, Levite. 26.26. men shall eat their bread by weight; rather saith Pareus, a scarcity of the word, Amos 8.11. Mr Mede would have the matter of this seal to be, not famine or dearth of victual, but the administration and severity of Justice through the Roman Empire. The color of the horse agrees (saith he) to the severity of justice, and the weights are a symbol of justice.

Vers. 7. Come and see ] That is, come that thou mayest see.

Vers. 8. And behold a pale horse ] Agustine and Beda, apply it to the martyring of Saints, Bullenger and Forbes to plagues of death.

Pale ] The Greek word properly signifieth, Green as the gross ; sometimes it is that dead color of herbs that wax dry, whence it is sometimes put for paleness, which is the hew of any withering and fading thing, so Constance the Father of Constantine the Great was called Chlorus, because of his paleness, as Zonarus saith in the life of Dioclesian.

And hell followed with him ] Hell the page of death attends him where ever he goes among the wicked sort, therefore they are often coupled in this book, Death and Hell. Some understand by it the grave, when they are dead, they go to be buried; so some interpret that article in the Creed, he descended into hell, That is, abode in the state of the dead; but he speaks here (say some) of the wicked, and judgments to them, therefore it is meant of Hell.

Brightman would rather have the Grave to be here meant, seeing many Saints (saith he) died among the rest, of whom it were wicked to think that they were devoured of the Hell of the damned.

And with death ] i.e. The Plague. The LXX use this word, Exod. 9.3.2. Sam. 24.13. It is called mortality by ecclesiastical writers, which now hath passed into many mother Tongues.

Vers. 9. I saw under the Altar the souls of them that were slain for the word of God, and for the testimony which they held ] That is under Christ's protection and custody. Haymo, Aquinas, Beza, Pareus. Under the shadow of his wings, the phrase alluding to the Tabernacle which gave the offerings grace and acceptation

Lying under the Altar ] That is, (saith Mr Mede ) upon the ground, at the foot of the Altar, like Sacrifices newly slain.

Vers. 10. And they cried with a loud voice ] This is not to be understood of the desire of blessed souls, or of any proper act of theirs, since it will not agree to their felicity; but in the same manner that Abells blood is said to cry, because their death being always fresh in God's fight, requires revenge from the divine justice, the Saints in the mean time remaining secure.

That which the prophetical vision representeth is to be understood suitably to Christianity, and to the kingdom of God attained by it. Since therefore revenge is contrary to the principles of Christianity, we cannot imagine, that blessed souls desire it, but the cry which they make, must be understood to be the provocation of God to vengeance, which their sufferings produce: So much more pertinently attributed to blessed souls, in as much as, being acquainted with God's counsels, they approve and rejoice in his Justice, and the advancement of his Church by the means of it.

Vers. 11. And white robes were given unto everyone of them ] A clothing of Princes in their great solemnities of coronation and triumphs, says Eusebius ; they were wont so to dignify servants at their manumissions with white apparel, in token of their new liberty and preferment. In the Primitive Church one of the Ceremonies of baptism was this, that the baptized person had a clean white garment put upon him, with these words, Take this white garment, and keep it unspotted until thou be presented before the Tribunal of Christ; the Churches meaning was, he should continue in that innocence which he received in baptism.

Vers. 12. And the Sun became black as sackcloth of hair, and the Moon became as blood ] This is a circumlocution of the eclipse of these lights, wherein the Sun is wont to appear black, but the Moon reddish.

CHAP. VII.

Vers. 3. TIll we have sealed the servants of our God in their forebads ] Amoris & singularis curae symbolum sigillum Glossius. Sealing was a sign of special care.

Vers. 4. An hundred and forty and four thousand of all the tribes of the children of Israel ] The people of Israel was no Church long afore; the Gentile Church is called Israel, because they were graffed in instead of the Jews that were broken off.

That a greater number of the Gentiles shall be saved than of the Jews, is truly gathered out of this place. But that the elect of the Jews are in a certain number, because their number is set down, and the other of the Gentiles is not, is more than the Scripture doth warrant; in the enumeration of the Tribes there is no respect had of order, to show that there is no regard had by God of carnal privileges in the matter of salvation.

This ought to be taken for an indefinite number, as well as the 7000. which had not bowed the knee to Baal. The holy Ghost is not contented to have named the total • um of them that were sealed in Israel, but also divideth it into twelve times twelve thousand, distributed by equal portions among the twelve Tribes, everyone of which is mentioned the one after the other, with the expression of its particular number: this showeth that the number of the Elect, and multitude of Believers, are measured by certain proportions which are known to him who is the Author.

Vers. 5. Judah is first reckoned of all Leah's children, because our Lord sprang out of Judah, Gen. 49.10. Heb. 7.14. and Naphtali of all those of Rachel's side, because Christ dwelt at Capernaum belonging to that tribe, that Christ's prerogative (saith Mr Mede ) might still excel.

Vers. 7. He omits Dan , and reckons up the tribe of Levi, not because Anti-Christ was to come of the Tribe of Dan, (as the Papists say) for which opinion those places, Gen. 49.17. and Ier. 8.16. are quoted, rather (as Spanhemius, Mede, Downame and Pareu • say) because that was the first tribe which fell from the true worship of God to idolatry, and mingled themselves with the Gentiles: and for the same cause (as some think) the genealogy of that Tribe is omitted in the 1 Chron. 7.

Vers. 9. Cloathed with white Robes ] In sign of their innocence and purity.

And palms in their hands ] In token of victory over the world, the flesh, and the Devil. For palms in ancient time were ensigns and badges of victory. Therefore palms were engraven in Solomon's and Ezekiel's Temple, as declaring victory to those that entered in, if they would contend stoutly for God and overcome.

Vers. 14. These are they which came out of great tribulation ] There is a double article in the Greek, out of that tribulation, that great one. Matth. 24.21.

Have washed their robes, and made them white in the blood of the lamb ] Pareus acutely notes that it is not here said, that the Saints do wash, but have or had washed their garments, for there is no washing in heaven 〈 in non-Latin alphabet 〉 .

Many take whiteness for an emblem of cleanness or of glory, but blood defileth instead of cleansing, and taketh away whiteness instead of giving it. Some Interpreters say well, that this passage alludeth to the habit of the Priests of the Law, who entered not into the Temple but in white robes, but it was not permitted the Priests to approach to the Altar, or to exercise any office in the Tabernacle, till they were first sprinkled with blood, both they and their garments, Exod. 29.21. Levite. 8.30. As therefore the ancient Priests were consecrated by blood, and made capable to wear the Priestly habit in the house of God; so in the virtue of the blood of Christ, we are reinvested of the quality of Priests, represented by the white garment.

Vers. 15. Therefore are they before the throne of God ] Causal particles sometimes signify any argument or reason whatsoever. The rendering of any reason is called 〈 in non-Latin alphabet 〉 a rendering of the cause, though perhaps it is from the effect.

And serve him day and night in his Temple ] He alludes to the daily and nightly ministries of the Levites, otherwise there is no night in Heaven. Day and Night, that is, always, or the whole day; He mentions the night, because the Priests did watch the whole night by turns in the Temple, and did by course lay the parts of the continual sacrifice, viz. the evening Lamb, on the Altar, for this was burned all the night. See Levite. 6.9. à Lapide.

Vers. 17. And God shall wipe away all tears from their eyes ] A metaphor from tender Mothers which deal so with their little ones. See 21.4.

CHAP. VIII.

Vers. 1. THere was silence in heaven about the space of half an hour ] That is, peace in the Church by Constantine.

Halfe an hour ] i.e. A little time.

Vers. 3. And another Angel came and stood at the alter ] That is, Christ the Angel of the Covenant, Mal. 3.5. so Augustine, Primasius. He offers our prayers. The Altar is himself, who sanctifieth our prayers, as the Altar doth the gift.

Having a golden censer ] i.e. His holy body.

And there was given unto him much incense ] See 4. verse, that is, Christ's intercession perfuming the prayers of the Saints, of which incense of old was a type; is it spoken of Christ after his ascension. See Heb. 9.24. 1 Pet. 2.5.

Upon the golden Altar which was before the Throne ] Under the law there was a brazen altar for the burnt offering, and a golden altar for incense; the incense came to God out of the Angels hand, our prayers must be offered up to God by Christ our High Priest. Hereby is signified (saith Gerhard ) that Christ as the only Priest of the New-Testament, doth execute his Priestly Office in heaven. Heb. 7.22.

Vers. 4. Which have not the seal of God in their foreheads ] Profession of the Christian faith is the outward mark of a Christian.

Vers. 7. The first Angel sounded ] The Gospel was preached by the Apostles.

And there followed hail, and fire mingled with blood ] That is, persecutions and perils, contradiction, exile and slaughter, by the stubborness of the Jews against them.

And they were cast upon the Earth ] The lowest part of Christians, being cold in Christianity, they were hot in Emulation and contention.

And the third part of the trees was burnt up ] That is, the Apostles and excellent teachers of the Church, compared to fruitful and flourishing trees, for their greenness shadow and fruits, a great part of them were afflicted, slain, put to deadly torments, but not all, the dragon could scorch but a third part.

And as it were a great Mountain ] That is, the Roman Tyrants, so called for their height, power, and swelling pride.

Burning with fire ] That is, of fury and fierceness against Christian Religion.

Was cast into the Sea ] That is, many people of the world subject to the Roman power and Empire.

And the third part of the Sea became blood ] That is, many thousand Christians were oppressed and consumed with the fire of the burning mountain, but only a third part.

Vers. 9. And the third part of the creatures died ] That is, faithful Christians slaughtered and murdered.

And the third part of ships were destroyed ] That is, the Churches whose Pastors are her Pilots, and these planted by the Apostles themselves, oppressed and subdued.

Vers. 10. There fell a great star from heaven ] That is, the Roman Bishop, for by stars are meant Teachers, fell from purity of doctrine.

Burning like a Lamp ] He seemeth to describe a blazing Star or comet, amongst which Lampadias is one. Mr Mede.

Vers. 11. And the name of the star is called wormwood ] All interpreters grant this Star was some eminent person in authority, called wormwood, because princeps amaritudinum, a prince of bitterness.

The third part of the waters became worm wood ] Many were infected with the heresy of Arius, Nestorius and Eutyches.

Vers. 12. The third part of the Sun was smitten, and the third part of the Moon, and the third of the Stars ] The Sun the Scriptures, the Moon the doctrine borrowed thence, the Stars the Ministers.

The day ] That is, the joy and comfort of the Church in enjoying her happy Sun.

So that the third part of them was darkened: and the day shone not for a third part of it, and the night likewise ] A grievous night of darkness, either of Idolatry and superstition, as some, or of persecution, as others, darkened and obscured the chief ornaments of the purer Church of Christ.

CHAP. IX.

Vers. 1. AND I saw a star fall from heaven unto the earth ] i.e. The Pope, not one man, but that person and that seat, that is, the whole series of all Anti-Christian Popes, they casting away heavenly doctrine, embraced earthly and Heretical doctrines.

And to him was given the key of the bottomless pit. ]

Vers. 2. And there arose a smoke out of the pit as the smoke of a great furnace, and the sun and the air were darkened ] As it were a certain cloud & night of errors; the sun and air are said to be darkened by this smoke, because this cloud of errors and superstitions was largely spread over all things. By the sun Aquinas understands the Doctors to whom it belongs to enlighten others, by the Air the Church spread far and largely, which borrows its light else-where from the Doctors. Dionysius Carthusianus understands by the Sun the prelates, by the air the people.

Vers. 3. And there came out of the smoke locusts upon the earth ] Those orders and number of religious people, viz. Friars and Monks which have been the followers and Patrones of errors.

And unto them was given power, as the Scorpions of the earth have power ] Scorpions are of the nature of Serpents; God usually expresseth all deceivers of his people by serpents, because the Devil deceived our first Parents by a Serpent. The Scorpion is one of the insecta, divided in the body, which hath five arms forke toothed. Of all creeping things that are poisonful, the sting thereof is most cruel and grievous, as Pliny speaketh. It is of a very angry nature, and there is a verb in the Greek tongue taken from a Scorpion, signifying to exasperate and to provoke like a Scorpion.

Vers. 7. And the shapes of the locusts were like unto horses prepared unto battle, and on their heads were as it were Crowns like gold, and their faces were as the faces of men ] Mr Mede saith, the Saracens and Turks invading the Roman Empire are called locusts for their multitude. See Judge. 7.12.

Others say, that the Teachers of Popery are here resembled to Locusts, their faces were like men, their Doctrine in show hath no terror in it. 2. They have the hair of women, verse. 8. their Doctrine hath many enticements to allure men to the liking of it, and to provoke unto spiritual fornication.

And their teeth were as the teeth of Lions ] A symbol 1. Of cruelty, Joel. 1.6. 2. Of insatiable covetousness. Those which they cannot allure with their fair speeches, they terrify with threatenings, and the faggot.

Vers. 10. There were stings in their tails ] Their Doctrine in the end will intollerably torment the Conscience of them that receive it.

Vers. 11. And they had a King over them ] The Pope over the Friers and Monks, who glories in the title of the Head of the Church. But none ever acknowledged Arius, Luther, or Calvin for their King, though the Rhemists so interpret it. This Star, and this Angel of the bottomless pit, is a destroyer, as the Pope draws infinite number of souls to hell with him. Si Papa multa millia hominum mittat in infernum, nemo ei dicet Quid facis ?

Whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon ] In both Languages the Destroyer, because a destroyer both unto the Jews and Gentiles. The Hebrew word signifieth destruction, a metonymy of the effect for the Destroyer. The Devil or the Pope, which you will saith Deut. Pareus, Brightman, and Forbes interpret it of the Devil.

Vers. 18. By these three was the third part of men killed ] In allusion to the Romans (say some) who conquered the third part of the world.

CHAP. X.

John having before prophesied of many mischiefs to befall the Church by Antichrist and the Turks, both conspiring against it, in this Chapter he brings Christ in a vision for the comfort of the Church, thus described.

Vers. 1. And I saw another mighty Angel ] Protector of his Church, the Angel of the Covenant, our great Mediator. Come down from heaven ] To make himself better known, and nearer to his Church. Cloathed with a cloud ] Not only in our human nature, clouding and vailing his Deity, but still obscured by the world. And a rainebow was upon his head ] a sign of reconciliation, an assurance that he will remember his Covenant, Gen. 9.15. See ch. 4. v. 3. And his face was as it were the Sun ] Shining as in his Transfiguration to his Church. And his feet as pillars ] For strength. Of fire ] To consume the enemies as chaff and stubble.

Vers. 2. And he had in his right hand a little book open ] That is, the Bible saith Deut, the Revelation. Gerha • d.

Christ opens it to the world, and holds it open, though Antichrist would shut up the truth, and did a long time.

And he set his right hand upon the Sea, and his left foot on the Earth ] To note the subjection of the Sea, and Earth, and all Creatures to him. Ponere pedem alicubi est possessionem & dominium sibi vendicare. Gerh.

Vers. 3. And cried with a loud voice, as when a Lyon roareth ] That is, manifests his wrath against the Tyrants, and Antichrist. Some say, 〈 in non-Latin alphabet 〉 is proper to Oxen 〈 in non-Latin alphabet 〉 To Lions, but that difference is not perpetual, saith Gerhard.

Vers. 5. And the Angel ] That is, Christ the Angel of the Covenant.

Lifted up his hand to heaven ] According to the ancient solemn manner of those that swear. Therefore to lift up the hand is often put for to swear. Gen. 14.22. Numb. 14.30. Ezek. 20.5.

Vers. 6. He swears that time or delay shall be no longer ] Some think he speaks of time absolutely, no more time at all; rather time no more to the Roman Monarchy, to Antichrist and the Devil.

Vers. 7. The mistery of God should be finished ] That is, (say some) God's secret in saving the Gentiles, Ephes. 3.6. and Jews, Rom. 11.25. viz. In the seventh Trumpet (saith Dr Taylor ) an end shall be of the tyranny of Antichrist, and the Church shall obtain happy days.

Vers. 9. Take it and eat it up ] That is, Read it over earnestly, know it exactly; so Tully called Cato, Helluonem librorum, because he did greedily read them and could not be satisfied with reading.

Vers. 10. And I ate it ] That is, by study and meditation digested and settled it in his heart.

Vers. 11. Thou must prophesy again before many Peoples, and Nations, and Tongues, and Kings ] That is, before the time of fulfilling of all things, this Book of the Revelation shall be made as clear as if John were come to Prophesy again before men.

CHAP. XI.

Vers. 1. ANd there was given me a reed like unto a rod, and the Angel stood, saying, Rise and measure the Temple of God ] The reed here is the Word of God which is the most perfect rule of faith, and Ecclesiastical Discipline. The measuring of the Temple signifieth the measuring of the Church,