called sinne therefore figuratiuely and improperly But I haue spoken of this before in the proper place To the third Aquinas hath answered well already wherein it is generally consented that lust is the next and immediate cause of sinne alwaies other tempters worke but by our lust The deuill could not haue preuailed against Eue had she not been drawn by her owne desire and stirred vp when she looked vpon the forbidden fruit Faber addeth Faber that the Apostle speaketh of men void of all grace and liuing onely by sense like the brute beast whom to carry away to sinne lust alone is sufficient for so much as the soule lieth dead as it were in such and so they are carried any whither by sense euen as a dead Marriner in a ship tossed by the waues of the Sea 3 If it be demanded in what manner lust worketh vnto sin and whether death be not due till sinne is perfected by custome because hee saith sinne being perfected bringeth forth death I answer that it worketh by a false perswasion and delight as the fish is drawne by the bait and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken from a bait is vsed he is drawne away from good by thinking it not good and hauing in him a kinde of auersnesse there-from and allured to euill through the sweet and good apprehended to be therein Touching death Tho. Aquin. the issue of sinne being perfected Tho. Aquinas hath answered it well already that sinne perfected is said to bring forth death because there is not that likelihood of being conuerted and turned from sinne in such as are growne to a custome of sinning as in these that haue sometime sinned onely Ier. 13.23 yea the Prophet speaketh of it as impossible Can a Blackmore put away his blacknesse or a Leopard his spots so they that haue accustomed to doe euill cannot learne to doe well Pareus Pareus saith that it is said so because that euen in the iudgement of men sinne comming into act deserueth death Faber Faber because it is not deadly if in the conception it be disliked and withstood Popish Writers gather from hence that lust is no sinne and that the first motions vnto sinne are not sinne and that motions vnto sinne with some consent are not mortall sinnes that is worthy of death but veniall But that lust is sinne is plaine first because the Law saith Thou shalt not lust secondly because S. Paul calleth it sinne Rom. 7.12 thirdly because it is the cause of sinne and by the Law of God not onely sinne but the cause and the degrees of it are forbidden Secondly that the first motions are sinne is plaine also because they draw a man from good and intice him to euill and so are the materiall and efficient cause of sinne and censured therefore by Saint Paul as sinne Rom. 7.8 17. And therefore thirdly much more motions with some consent are sinne and worthy of death seeing this is the wages of euery sinne yea Rom. 5.13 euen of the mother of sinne Lust before that it breaketh forth into act 4 If it be demanded what is meant by euery good gift and by euery perfect gift It is to bee vnderstood that there are two different words vsed to expresse these gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Latine translation datum donum and for good there it is read euery best gift which also pleaseth Beza best I doe not finde any distinction to be made amongst Expositors betwixt these two but onely in Thomas Aquinas Beza Piscat Tho Aquin. Gorran Faber which hath beene already set downe Most hold that spirituall gifts only are meant here which alone are truly good and perfect and this is most agreeable to the scope of the place which is to teach that no euill is suggested to the minde by God For he that is the Author of all good and grace vnto vs cannot be the Author of euill also Pareus Pareus vnderstandeth all other good things of this life also and so the infinite goodnesse of God is yet more set forth The gifts of grace according to some are said to bee perfect because they tend to the perfecting of the new man but I thinke rather that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew Gods vnchangeablenesse in his gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that his gifts are altogether good for vs and not euill or hurtfull any way as the gifts of men are The Father of Lights God is said to be Light Faber and so is the Sonne and so is the holy Ghost and according to this we confesse him in the Church to be Light of Light and here the Father of Lights not because hee begetteth these Lights but amongst the Lights he is Father August de speculo and an effect of this light is grace seasoning the hearts of the faithfull He may also be said to be the Father of Lights Deus omnipotens cursus temporis dici nocti que alternatione apud te nequaquam variatur hoc vere est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so per conuers solis reciprocat a tropico in tropicum hoc autem in dâ—o non fit quiaâ— pud cum nulla nox est dies autem perpetua quia lux est ind fiâ—â—eâ—s Aug. l. b. 1. de Ciuit. dei with reference to the Sunne Moone and Starres by the influence whereof the earth is made fruitfull With whom there is no mutation or shadow of change This S. Augustine hath notably expounded saying Almighty God is no whit varied towards thee by the change of the course of the time of the night and of the day There is indeed a shadow of change in the Sunne when it returneth from tropicke to tropicke but it is not so with God who is a neuer-failing light and in whom is no darknesse for in alluding to the Sun mouing between the Tropicks no doubt but the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this serueth to answer an obiection But God may vary though now all good commeth from him Sol. No there is no variation or shadow of changing in him Augustine elsewhere turneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moment saying that there is not any change in God not for a moment of time If such places of Scripture be obiected as wherein God is said to repent and not to do what he had threatned It is answered that herein change is attributed vnto him per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the euent and in threatning and not doing accordingly he changed not because his threatnings are alwaies conditionall If it be said further that he altered the seruice sometime constituted by him in the time of Moses Ans It was constituted but till the comming of the Messiah as is plaine Dan. 9.24 Note that
may doe good to many and therefore in ciuility may be reuerenced by the poore and by all men may so bee preferred as his place is But if out of an interiour estimation of such a man in the heart thinking him to be better because he is richer and the poore more vile and worse because they are outwardly more base if in this minde he with the gold Ring and the gay clothes be honoured and he that goeth in poore clothing be debased this is a sinfull accepting of persons and such as ought not to be amongst Christians Muckish earth-wormes indeed that know not wherein true worth standeth are wont to measure their esteeme of men by these things thinking him a most excellent and happy man that hath the wealth and dignities of this world but he that hath his eyes opened esteemeth in his minde onely vertuous men and thinketh the vicious most base though in ciuility as he is bound he giueth outward reuerence to him as his place doth require Againe to reuerence the rich that are vicious for their riches and to shew all contempt toward the vertuous poore is a great sinne because by those that doe so riches are preferred before vertue which is plaine iniustice Hieron Diues impius gerit imaginem mundi pauper pius imaginem Christi sith vertue is a thousand degrees beyond riches it is to honour the Image of the world before the Image of Christ for the vicious rich man beareth the Image of the world the vertuous poore man the Image of Christ And both these faults in reuerencing the rich may easily be gathered from the words For to signifie that hee meaneth the inward esteeme of the minde he saith verse 3. yee haue respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that weareth gay clothing and say vnto him c. not simply say vnto him Come sit here but out of a minde esteeming better of him for his wealth And for the other namely preferring riches before vertue it is plaine that he taxeth this verse 5 6 7. There is a naturall order as Pareus obserueth Pareus whereby in nature some men are reuerenced aboue others as Parents by their children the aged by the young and a ciuill order whereby Superiours in place and dignity as Kings Magistrates c. are reuerenced all which is according to godlinesse Thus to respect a person is as Augustine hath it August Accipere personamâ—st exhibitio honoris seruato gradu dignitatis offiâ—â—j Greg. Hominem non quia homo est sed proptâ—r aliquid quod câ—rca ipsum est honorare but the exhibition of honour to him according to the degree of his dignity and office and as Gregory hath it to honour a man not because he is a man but for something which is about him requiring honour as his place and dignity But this is no reason inwardly in the minde to account him better and therefore to doe so is sinne and to respect persons in iudgement by being moued for some outward thing in the person to giue a wrong iudgement without looking to the equity of the cause which should alone beare sway is a sinfull respect also Leuit. 19.15 Prou. 6.35 Hauing thus resolued the maine doubt I come now to consider the words and the doubts herein Haue not the faith of our Lord Iesus in respect of persons Verse 1. Tho. Aquin. that is according to some thinke not that the Lord Iesus doth glory in the acception of persons Glos Ordin or that the faith of Christ is to be distinguished as though the rich onely were faithfull and not the poore or as the word persona soundeth quasi per se vna doe not reuerence him alone as a God as though hee were so singular as there were none but he Pareus But some expound it doe not thinke that Faith can stand with the acception of persons because this is a sinne and some haue not Faith in Christ with some confidence and hope to receiue benefit from men for the true Faith is to rest and rely vpon Christ onely Of all these I preferre that as most genuine that expoundeth it of making more account of some than of others in outward respects as if not Faith but worldly things did most dignifie a man for it is not said with respect of persons but in respect of persons place not the dignity of those that come into your assemblies in outward pompe and brauery esteeming one the more because he hath this and another the lesse when he wanteth it for this were to hold that the worth and dignity of Faith standeth in these base and outward things and so to vilifie and disgrace it which indeed alone is most excellent and maketh the true beleeuer to excell all others though outwardly he be most poore and meane If there come into your Synagogue for so it is in the Greeke Vers 2. the place of their meetings to the publike worship and seruice of God being hereby set forth for euen hither not onely Christians but others came sometime for curiosity and if any such as was rich and gorgeously apparelled came it seemeth that they were wont to fawne vpon them and to the scandall of their Religion in their sight to vse poore Christians most basely and therefore he doth so sharply reproue them here Are ye not partiall in your selues Vers 4. and become Iudges of euill thoughts that is according to some that reade it Tho. Aquin. Gorran Doe ye not iudge in your selues Is not this your owne corrupt iudgement and so a iudgement proceeding from euill cogitations and not of God Others reade it passinely Are ye not iudged Oecumen Pareus that is are ye not conuict in your owne consciences as guilty of cuill and vniust imaginations and this I preferre because as Beza confesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a passiue Aorist and is no where taken actiuely If ye fulfill the royall Law Vers 8. Thou shalt loue thy neighbour as thy selfe Tho. Aquin. Gorran Faber Some vnderstand the Euangelicall Law set forth Mat. 22.37 which is called royall because taught by Christ our Lord and King it maketh vs a royall Priesthood and is most excellent and as thy selfe that is freely and not for any hope of remuneration reioycing in his good as in thine owne Some take it as an answer to something which they might alleage in their owne defence Pareus Oecumen but though thou dost herein blame vs yet we keepe the Law Answ Admit ye doe yet this one matter of respecting persons will condemne you because hee is a transgressor of the Law that faileth in one point and by the royall Law they vnderstand the Decalogue giuen by God the King of all Some to keepe the royall Law Faber say is to haue a true faith that worketh by loue for hereby the Law is fulfilled Now faith respecteth not outward things and therefore the accepter of
Christ because they suffer not with him Note againe that such as are conformable to Christ by being dead vnto sinne shall haue enemies euen for this Note and shall be railed vpon by those that still remaine in the flesh but such enemies of theirs and railers need none other signe of reprobation as shall appeare when the Day of iudgement commeth Note lastly Note that the onely meanes to escape iudgement at the last day is by the preaching of the Gospell to be brought to that that we are iudged according to the flesh and quickened according to the Spirit that is truly conuerted and brought to liue an holy and righteous life others in whom there is no such effect can looke for nothing but a most terrible sentence to be denounced against them when Christ shall come to iudge the quicke and the dead CHAP. 4. VER 12. My brethren estrange not your selues from the fiery triall which is amongst you to proue you as if some strange thing had happened vnto you The vulgar Latine readeth it Nolite peregrinari in feruore Doe not play the strangers by reason of the feruent heat Our English translation Thinke not strange of the fiery triall in Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is little difficulty in any thing Mayer Vers 7. before wee come at these words vers 7. The end of all is at hand is commonly expounded of the end of this world from whence it is vsuall with the holy Apostles to raise a motiue to watchfulnesse Only Oecumenius expoundeth it of Christ The end of all is come Oecumen that is Christ the end of all the Prophets therefore after his example we ought to aspire after perfection But the first is most genuine Vers 8. Vers 8. Loue couereth a multitude of sinnes this he also expoundeth of the sinnes of him that loueth God being made hereby propitious and mercifull to him so that none of his sinnes are laid to his charge and herein he is followed by Gorran and other popish Writers that would haue loue the cause of our iustification But it is plaine from the place from whence these words are taken that it is meant of his sinnes 〈◊〉 10.12 to whom loue is shewed Hatred stirreth vp strife but loue couereth all sinnes Chrys Hom. 4. All. apâ—st and therefore Chrysostome expoundeth it thus as hatred will finde matter against a man when there is none so loue passeth ouer and winketh at and will not see many faults in whom they are though against our selues and excuseth Hern. Epist 7 â—â—â—emieâ—tiae auâ—â—â— â—a quae non 〈◊〉 sâ—â—â—cantar as much as may be the sinnes of others So also Bernard Loue couereth many sinnes but enmity suspecteth euen those that are not Touching the present vers 12. all Expositors generally agree that the fire here spoken of setteth forth aduersity and trouble in this world which commeth vpon the Christian for his professions sake And the Syriacke Interpreter doth not mention any fire at all but thinke not strange of the tentatiers that are amongst you And it is no new phrase to expresse afflictions by fire Esa 48. Psal 16. Psal 65. 1 Pet. 1. Esay speaketh of the furnace of pouerty Dauid saith That the Lord tried him with fire and we haue passed thorow fire and water and Peter speaketh to the same effect before that your faith might be found more precious than gold which is tried in the fire But for the reading of the words there is some difference Tertulan Scorp c. 12. No expaueseata vsitonem Fulg. ad Frasim c. 30. Cypri Epist 56. whereof somewhat hath beene said already Tertullian readeth it Be not afraid of the burning And Fulgentius not much differing Nolite expauescere in feruorem Cyprian readeth it Do not wonder at the burning which happeneth vnto you and Ierom not much differing Wonder not in the burning Hieren in cap. 4. Amos And as there be diuersities of readings so there is in rendring the sense But the most generally receiued is Wonder not or thinke not strange of the fire of tribulation as though it were a thing not compatible with the state of a Christian for it is rather a strange thing that a Christian should be without tribulation argueth a bastard Lyto Hugo Heb. 12.9 Some expound it of estranging themselues from the faith and loue of Christ for the fire of tribulation Turrian One expoundeth it of the fire of lust wherewith if a Christian be burned he ought not to thinke strange of it It seemeth to me that estranging of a mans selfe from persecution for the Christian profession is meant being taken with so much feare thereof as that he will rather forsake Christ than endure it And aptly fire is named because so many of Gods seruants haue beene committed to the fire and burnt for Religion Touching the residue of the Chapter there is some difficulty in vers 14. Verse 14. Because the Spirit of glory and of God resteth vpon you word for word as Beza readeth it That of glory and that Spirit of God resteth vpon you Quod sâ—â—â—norit gloria virtutis Der qui est câ—us 〈◊〉 super 〈◊〉 reâ—â—â—â—scit Cyprian Epist 5â— The Latine translation hath it That which is of glory and honour and vertue of God and which is his Spirit resteth vpon you Some againe reade it The glory and Spirit of God Cyprian hath another reading The name of the Maiesty and vertue of the Lord resteth vpon you The Syriacke The glorious Spirit of God resteth vpon you Of all these that doubtlesse is to bee preferred which is first as being most agreeable to the Greeke The meaning is that if any man suffereth for Christ not being terrified or shrinking through feare it is by Gods Spirit in him that he is made thus couragious and confident which is the Spirit of glory so called in respect of the glory that is in thus suffering as it is a base and ignoble thing to be timorous and daunted at sufferings for the Lord and the end shall be glory in Heauen to those that suffer againe it is called the Spirit of God that is of the loue of God there being no such great loue to be shewed vnto the Lord as by suffering for him There be not two spirits then here spoken of but one and the same diuersly called to set forth the excellency thereof the more In setting downe in what case there is no comfort in suffering he nameth Vers 1â— as a busie body in other mens matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ouerseer of other mens matters so as to be ready rigidly to censure and reproue them hauing no calling so to doe for hereby ofttimes convention ariseth and he that is thus ouer-busie and medling smarteth for his labour Because the time is that iudgement should begin at Gods house Vers 1â— Here may seeme to be some difficulty what is meant
rather the people are to be exhorted in reading not to follow their owne sense and not once to incline to any exposition contrary to faith and good manners and therefore to reade that whereby they may vnderstand the true faith and morall Lawes neuer grounding any Tenent vpon an obscure place vnlesse it be also plainly taught in some other place of holy Scripture which is the onely approued way of interpreting Scripture as I haue shewed 2 Pet. 1.19 That anciently all were exhorted to reade the Scriptures I haue shewed vpon Luk. 16.19 Note hence Note that vnity of Doctrine was amongst the Apostles and it was the ioy of one to follow another in teaching the same things holding that by their vnanim consent the truth taught by them was the more confirmed which maketh against those that loue to be singular in their teaching they take the very way to Schismes and diuisions Note againe Note that the Scriptures are not so easie but that there is need of study and helpe of learning to vnderstand them rightly and yet such as belong to God shall vnderstand them how hard soeuer they be according to that Mat. 13.12 Note lastly Note that to be ignorant and vngrounded in Religion is the cause of wresting the Word of God to a mans owne destruction which was appointed for his saluation So that it standeth euery one in hand to get knowledge and to be stedfastly resolued and to take great heed in what sense hee taketh the Word of God in any part thereof seeing that if this sense proue a wresting of it it tendeth to damnation THE FIRST CATHOLIKE EPISTLE OF THE Apostle IOHN THat this is the Epistle of Iohn the Apostle it was neuer doubted by any Aug. tract 7. in 1 Iohan. Canonica est ista epistola per omnes gentes recitatur erbis terrae autoritate retineturorbem terrarum ipsa aedificauit Saint Augustine hath left this famous testimony of it This Epistle is canonicall it is recited amongst all nations it is held canonical by the authority of the whole world it hath edified the whole world But of the other two Epistles there hath beene some doubt Hieron de Scrip. Eccles in Iohan. For as Ierome saith there was another Iohn besides the Apostle called by the name of the Elder Eus l. 3. c. 25. Historiae Cyprian lib. 2. sentent Concil Carthag c. 81. Tert. depraesae 33 Dyonis de Eccles hyrarch c. 3. Hieron Epist 85. Epiphan haer 51. and Eusebius citeth Papias for two Iohns saying that Origen doubted of the two latter Epistles But that these two haue beene receiued for canonicall Scripture and the Apostles writings appeareth by Cyprian who alleageth the second and so doth Tertullian and Ireneus And Dionysius citeth both second and third and so doth Ierome And Epiphanius maketh mention of the Epistles of Iohn the Apostle and not of one Epistle onely which he saith as Iohns Gospell and the Reuelation were imparted to vs by the same gift of the holy Ghost Ambros in Ps 30. Cùm refugeret Apostolum se scribere seniorem se scripsi se Beda comment Sed nunc gen Ecclesiae consensus habet quòd has quoque Iohannes Apost scripsit Ambrose saith that Iohn being now an old man wrote the Gospell and Epistles and therefore hee wrote not himselfe Apostle but the Elder Dydimus wrote vpon Iohns three Epistles and Beda hauing examined this doubt concludeth but now the generall consent of the Church is that Iohn wrote these Epistles also And therefore howsoeuer it hath beene formerly doubted yet now there ought to be no further question made hereabout especially the phrases vsed in the other two Epistles being the same with these in the first plainly declaring the same Author as will appeare if we compare 1 Ioh. 2.7 and 2 Ioh. 4. 1 Ioh. 2.23 and 2 Ioh. 5.9 1 Ioh. 3.9 3 Ioh. 11. 1 Ioh. 4.2 3. 2 Ioh. 7. 1 Ioh. 5.2 2 Ioh. 5. Touching the time when this Epistle or the rest were written I finde no certainty Baron tom 1. but that some hold it to haue beene written last of all euen after Iudes and some according to the order in which it is placed Lyra. It is certaine that Iohn liued longest of the Apostles to a very old age and therefore in those Epistles wherein he giueth himselfe a title hee writeth himselfe The Elder 1 Pet. 5.1 not Apostle as also Peter calleth himselfe an Elder together with the Elders haply vsing this inscription that his writings might haue the more force comming from him now after so long a time of experience he being the only ancient liuing that had followed the Lord as an Apostle Touching those to whom this Epistle is written here are none named neither doth the Author name himselfe But Augustine citeth it as written to the Parthians August 2. quest Euang. cap. 39. Idac. de Trinit pos de indiculo librorum Aug. and so doth Idacius and Possidius Higinus Papa also Epist 1. and Iohn 2. Epist 1. ad Valer. cite it as written to the Parthians If euer it were so directed those words are now lost and indeed it is not likely but that it was directed after the manner of all Epistles to some people and most probably to the Parthians as Baronius contendeth affirming Baron Tom. 1. Annal. that this title perished in the continuance of time for Iohn preached amongst the Parthians In that he nameth not himselfe herein hee doth but as Paul to the Hebrewes that his Epistle might the rather passe he being then in banishment in Pathmos and it being not likely that any thing written from him would haue beene suffered if it had carried his name For the scope of this Epistle it is to confirme the Diuinity of Christ against Ebion and Corinthus and his humanity against Basilides and to instruct in the true loue that ought to bee in Christian people euen to the suffering of death for Christ his sake contrary to another error of Basilides Epiphan Haer. 24 who held that Martyrdome was not to be vndergone for Christ CHAP. I. IN the first Chapter he beginneth with a periphrasis of Christ much like to that which he speaketh of him in his Gospell wherein he setteth forth his Diuinity in calling him The Word of Life which was from the beginning and his humanity in saying which we haue seene and handled c. vers 1 2 3. This Christ he sheweth that he declared vnto them for their spirituall ioy and comfort to bee attained hereby through the communion with God the Father which the true Christian hath by him vers 3 4. But lest they should be mistaken about this Communion he teacheth that God is light that is righteousnesse and holinesse and therefore hee that walketh in the light of a godly life only hath communion with him and not he that walketh in the darknesse of sinne vers 5 6 7. Neither is
opinion that the faithfull should liue here with Christ in all manner of pleasure a thousand yeeres But the Greekes were neuer of that opinion neither can it possibly stand seeing nothing is more plainly in this Booke set forth than the eternity of Christ which was by Cerinthus impugned holding that Christ was not before the Virgin Mary Euseb l. 3. c. 39. The same Eusebius also writeth of another Iohn a Diuine whose Monument was seene at Ephesus together with the Monument of Iohn the Apostle whom to haue beene the Author of the two last Epistles of Iohn and of the Reuelation Dionysius Alexandrinus consenteth But this title The Diuine could not so rightly be giuen to any as to Iohn the Apostle and Euangelist seeing he excelled all others in writing of the Diuinity of Christ And therefore Arias Montanus to put it out of all doubt that the Apostle Iohn and not any other was the Author of this Booke hath prefixed this title The Reuelation of the holy Apostle and Euangelist Iohn the Diuine For though this bee not in the title yet so much in effect is in the Text chap. 1. vers 2. Iohn which witnessed the Word of God and the testimony of Iesus Christ and the things which he saw For this is plainly a Periphrasis of Iohn the Apostle seeing he gaue testimony to Christ by this name Ioh. 1. The Word In the beginning was the Word c. and here speaking of his comming to iudgement he setteth him forth by the same name Reuel 19.13 1 Ioh. 1. His name is the Word of God And he beginneth this Epistle with What wee haue seene with our eyes and haue beheld c. And in concluding the Gospell he is spoken of as a witnesse and his writing as a testimony This is the Disciple witnessing these things Ioh. 21.24 and wee know that his testimony is true Againe the circumstance of the place speaketh plainly that Iohn the Apostle and not any other was the Author of this Booke for this Iohn was banished for the Gospels sake into Pathmes by Domitian the Emperour Euseb 3. c. 18. Wherefore by the consent of all the best Writers the Author of this booke was Iohn the Euangelist and Apostle so saith Iustin Martyr dial cum Tryphone Iren. lib. 4. c. 37. Clemen Alex. Pedagog lib. 2. cap. 12. Orig. Hom. 7. in Ios Athanas in Synopsi Epiphan Haeres 51. Chrys Hom. 5. in Psal 91. Tertul. lib. 4. Contra Marcion Cyprian exhort Martyrij cap. 8. Ambros Psal 50. August 39. in Iohan. Hieron Catal. Scriptorum illustrium c. Grasserus comparing this booke with Daniel saith that they are alike in their Authors for as Daniel so Iohn was a man greatly beloued of the Lord If it bee demanded when he wrote this Booke Invita Ioan. Ierome answereth that hee wrote it when Domitian moued the second persecution after Nero the fourteenth yeere of his reigne And with him agreeth Ireneus a most ancient Writer Iren. l. 3. cap. 25. saying Iohn wrote the Reuelation almost in our time towards the end of Domitians Empire For Iohn liued longer than any other Apostle euen to the third yeere of Traian which was 102. from the birth of Christ according to Ierome which was six yeeres after hee wrote this Booke which was written Anno 96. And for this cause it is placed after all other bookes of holy Scripture because it was written after them all in time Reuel 22. and is as it were the seale of them all being fenced with a charge of adding no more as the first Bookes written by Moses were Deut. 4. Secondly touching the authority of this Booke Grasserus sheweth that it was sometime refused for canonicall amongst Christians as Daniel was amongst the Iewes because of the obscurity through which it was thought little beneficiall to the Church to be read But as Daniel was after the captiuity receiued into the Canon and afterwards had Christs owne testimony Rab. Samuel prooemio in Comment Dan. Mat. 24.15 though the Rabins doe still dispute whether it ought to be reckoned amongst the immediate workes of the holy Ghost so this reuelation was very anciently receiued into the Canon witnesse the Councell of Ancyra in the appendix which was before the Councell of Nice and the third Carthag Councell Can. 47. And good reason seeing it was written by an inspired Apostle and is testified by the Author to be the Reuelation of Iesus Christ Neither is there any doubt made of the authority of it at this day no not amongst the Lutherans themselues though Luther sometime in translating the new Testament left it out for the obscurity Touching the scope of this booke the ancient Fathers haue giuen vs little or no light into it For howsoeuer some of them haue written vpon it as Iustin Martyr Ireneus Lugdunensis Ieron in vita Iohan. Eus l. 5. c. 25. and Melito Sardensis as testifieth Ierome and Eusebius yet we want their bookes but onely that Ireneus hath something touching it lib. 5. cap. 21 23 25. and Augustine lib. 20. de Ciuit. Dei cap. 7. vsque ad 18. yet so many of later times haue written hereupon as that one a popish Writer numbreth 100. Alcasar But they of that side haue rather written to bleare mens eyes from seeing the truth than to inlighen them herein They generally referre the things here foretold to the end of the world when Antichrist shall come and tyrannize but three yeeres and a halfe whereas the Author of this booke testifieth that these things must shortly come to passe Vers 1. The obscurity of the things here deliuered hath deterred men anciently from writing vpon it For so Saint Augustine confesseth saying In the Reuelation there are many obscure things that may exercise the minde of the Reader Lib. 20. De ciuit Dâ—i c. 17. Obscura multa leguntur vt mentem legentis exâ—râ—â—al pauca in co sunt ex quorum manifestatione indagentur caetera cum labore maximè quia sic eadem multis modis repetit vt alia atque alia dicere vidcatur cum aliter atque aliter haec ipsa dicere inuâ—stigatur Epist ad Paulin. and there are few things in it by the manifestation whereof other things may be found out with labour chiefly because he doth so repeat the same things many waies so as that he may seeme to speake diuers things when as indeed he is found out to speake the same things diuers waies And with him Ierome consenteth saying The Reuelation of Iohn hath as many Sacraments as words in euery word many vnderstandings lie hid For this cause euen they which haue written vpon it haue generally acknowledged that they were a long time afraid to aduenture vpon so difficult a worke but sith experience in these latter daies doth helpe much to enlighten these darknesses they haue professed that they haue with great assurance set forth their expositions reaping rather
furnace and then taken out againe It is said to come vpon all the world because in all countreys none that professe the Christian religion escaping for all that will liue godly must suffer persecution Touching this Church in particular it is not to be thought that it should bee altogether exempt but supported with patience to endure so that their faith should not be hereby shaken or any grace impaired as must needs bee through the terriblenesse of persecution if the Lord did not deliuer therefrom And all these comforts belong to euery one that cleaueth to Gods word resoluing to endure any thing rather than to be beaten from it his sufferings shall be but an houre to his triall and bettering and his soule shall bee safe from all euill that might accrue vnto it thereby Quest 5. Vers 11. What is meant by saying that no man may take thy crowne Can any that are elected to the crowne of heauenly glory miscarry and lose it Answ Some vnderstanding these words of the glory to come inferre the vncertainty of saluation because euen the Angell of this Church so highly commended is yet spoken to as in a possibilty of losing his Crowne as Thomas Aquinas and other popish Writers Pareus Others that maintaine a certainty of saluation trouble themselues much about the resoluing of this doubt how there can be any certainty of any mans saluation if he may lose his Crowne and another not appointed to it may get it But they resolue it by saying that this is spoken for excitation only and because by such admonitions the Lord worketh perseuerance in the Elect. Others by this Crowne vnderstand nothing but the glory and praise of well-doing Bullinger Brightman which would be lost and fall to another if either hee should grow remisse or be corrupted by heresie after that hee had carried himselfe thus worthily and to this I subscribe For he that weareth a royall Diadem hath not more glory amongst men than the vertuous Christian before God true piety is a Crowne vpon the head of him that is endued therewith Quest 6. What is meant by this Vers 12. I will make him a Pillar in the Temple of my God and hee shall not goe out any more and I will write vpon him the name of my God c. and why is the reward thus set forth to this Church Answ Some thinke that it is alluded to the custome of the Romans Bullinger Pareus who were wont to set vp Pillars to the honour of famous Conquerours inscribing their names and noble acts But it is to be noted that he doth not say I will set him vp a Pillar but I will make him a Pillar and therefore the very same Authors after that allusion mentioned preferre another exposition taking this to be an allusion to the Pillars set vp in the Temple by Salomon 1 King 7.15 For as they were an ornament to the Temple so the great lustre and glory which these should haue in Heauen is hereby set forth Some apply this to the present state of the faithfull in this world who are set fast as those Pillars or of whom some are most eminent as Pillars for so Peter Gal. 2.9 Iames and Iohn are said to haue beene Pillars 1 Tim. 3 15. and the Church it selfe is called The ground and Pillar of truth And as those Pillars so they are firme by faith Richard de Sancto Victore strait by equity erected by intention and lofty by contemplation But seeing the rewards promised in this life went before being plainly distinguisht from the reward here set forth which is to come I consent with those that vnderstand by the Temple of God Heauen and by the Pillar eminency of glory there Brightman And because those Pillars of the Temple were carried away by Nebuchadnezzar that this estate might appeare to be more firmely and vnmoueably setled it is added He shall not goe out any more For the names which hee saith he will write vpon him The seuenth Epistle to Laodicea Chap. 3.14 herein the allusion is still continued for Salomon wrote vpon those Pillars certaine names vpon the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall establish and vpon the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it is strength so for the greater glory of this Pillar Gods Name shall bee inscribed because hee is the childe of God new Ierusalems name because hee is a Citizen thereof and Christs new name that is Iesus Christ risen from the dead and set at the right hand of God because hee is of the number of his redeemed ones For the other question why to this Church the reward is thus propounded I finde nothing amongst Expositers but the reason I take it is plaine because they were a long time of little strength and much wronged and disgraced but they should bee strengthened as a brazen Pillar and honoured with the highest titles conferred by the Iudge of the whole world Let this then comfort euery ones heart that mourneth in Zion for the tyranny oppressions and opprobries of persecutors they shall be set as Pillars c. And to the Angell of the Church of Laodicea write These things saith the AMEN Chap 3. Ver. 14 that witnesse that faithfull one and true the beginning of the creature of God This Epistle doth consist altogether of reprehension and admonition for luke-warmnesse hauing nothing of commendation in it as the Epistle before going was altogether commendatory and in no part reprehensory This Laodicea was the chiefe City of Caria according to Strabo and Pliny built by Antiochus Theas and named from Laodice the name of his Queene signifying the Prince of people giuing Lawes vnto them Quest 1. Why is the Lord thus set forth to this Church and whence are these titles taken and what is meant by them Answ These titles are taken from Chap. 1.5 where hee is called The faithfull witnesse and vers 18. Amen and generally in all passages the beginning and the end How hee is said to be Amen Saint Paul teacheth 2 Cor. 1.19 20. saying For the promises of God are in him yea and in him Amen because whatsoeuer he saith is true and certaine for which cause that witnesse and that faithfull one is added The Arrian layeth hold vpon this that he is called the beginning of the creature to proue Christ to be but a meere man but the words doe not imply this for he is the beginning and the end that is eternall both ex parte ante and ex parte post all creatures had their beginning in him Bullinger seeing he made them all The beginning of the creature then doth not argue a creature though Bullinger vnderstandeth it thus of his humanity Brightman Pareus but the greatest power by which the creature hath the beginning according to others who say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be vnderstood of principality but for so much as often
was crucified Here the Papals triumph as if by no meanes the Pope could be counted an instrument from the bottomlesse pit killing the Lords Witnesses and exposing their bodies without buriall seeing it is plaine they thinke from hence that these things shall be done at Ierusalem and not at Rome for Ierusalem is the great City where Christ was crucified and which the Prophets were wont to vpbraid by the name of Sodome and Egpyt for their vncleannesse and idolatries there But who so shall attentiuely consider the whole passage here shall easily finde that by Ierusalem must be vnderstood necessarily a farre larger place than that City seeing that vpon the entrance of this prophesie that which shall be trodden vnder foot by the Gentiles is called the holy City which no man can deny to be the Christian Church in all parts of the world whereof that holy City was a type and therefore according to the vsuall phrase of holy Scripture it is set forth by that name This then being taken for granted the same prophesie still continuing about that which should befall the seruants of God in this City being a long time at the will of their enemies it cannot with any probability be denied but that this spirituall Egypt and Sodome where the Lord was crucified is the same holy City of the vniuersall Church destined yet to the treading vnder foot of the Gentiles this being one most tyrannous act executed by them to expose the murthered bodies of Gods faithfull seruants vnburied euen here But this Church becommeth first another Sodom for vncleannesse an Egypt for idolatries and yet is old Ierusalem for crucifying and putting to death the Lord Iesus in his members This great City then is the vniuersall Church before called the holy City trodden vnder foot by wicked enemies not in respect of all the parts for the Temple and the Altar are exempted but in respect of those parts which are oppressed by the enemies of the truth both Turke Pope and chiefly the Pope whose iurisdiction is most infamous for vncleannesse and therfore called Sodom and for idolatry being therefore called Egypt and for murthers being therefore here set forth by a Periphrasis Where the Lord was crucified Ierusalem I grant is properly the City where our Lord was crucified but seeing all that hath beene said hitherto of the place is allegoricall this cannot be in any reason taken properly but allegorically also the City where our Lord was crucified that is Ierusalem imbrued in the most innocent bloud for the Roman Church so full of innocent bloud Ierusalem another Sodom and Egypt for the Roman Church a very Sodom and Egypt for the vncleannesses and idolatries as much reigâ—ing here as euer they did in those two cursed places Our Diuines doe all generally in effect say the same for they agree vpon the popish Church here meant But that some apply it vnto Rome Brightman as from whence the authority to crucifie Christ was deriued and so the great City where the Lord was crucified setteth forth the Roman Empire for which cause it is not only called Sodom a City but Egypt a Country and whole dominion which is now vnder the Pope as it was then vnder heathen Emperours Pareus Bullinger Some repeating the word spiritually say that it is meant where the Lord was crucified spiritually in his members neither can it be meant properly of Ierusalem because all nations and tongues shall see these dead bodies which could not be in one City againe this is doubtlesse the same City ruling ouer the Nations afterwards more amply described which the learned amongst the Papists themselues cannot deny to be Rome Touching their rising againe whereupon a great feare fell vpon those that saw them vers 11. and their being called vp into Heauen and ascending in a Cloud their enemies beholding it vers 12. Some vnderstand hereby other men of the same zealous spirit that they were of which were slaine Bullinger whom God stirreth vp to abate the ioy and to strike new terrour into the Antichristian Sect who are finally receiued vp into Heauen at the last day in the sight of their enemies the Kingdome of Antichrist being first much ruined by their meanes great warres being stirred vp called an Earth-quake by which many thousands are shine here called 7000. and the state in a great part commeth to ruine here said to bee the tenth part of the great City whereupon men suruiuing who were formerly deluded returne vnto God giuing all glory to him alone not making others partners with him any more as in their ignorance they had before done With this consenteth Pareus Paâ—â— but that he will haue their ascending to bee the honour and esteeme which the Teachers of the truth come into when their true doctrine is againe reuiued and preuaileth by meanes of such as God stirred vp in the roome of those that were formerly slaine by the enemies of the truth for thus Iohn Husse and Ierome of Prague being killed and their tenents condemned for hereticall liued againe in Luther and Melancthon and Caluin c. and were highly honoured and esteemed of together with their doctrine as also these and other their successors maintaining the same wherby great terrour was stricken into the Papals and that state being much ruined many were turned to the truth Brightman Brightman will haue this ascending to be of their doctrine concerning which a decree was made by Cesar Ferdinand and other Princes Sleid. lib. 26. that the Religion of the Augustane confession should bee free for all men ann 1555. sept Calend. Octobris Hereupon followed a great change in the state called here an Earth-quake the Pope loseth a great part of Germany the tenth part of his reuenue and the religious lose their meanes whereupon their life depended But these are said to be but 7000. the generall losse the fall of the tenth part of the City because this losse by the supressing of superstitious houses was not so great extending but to particular persons as the vilifying of the Pope for hereby the state in generall was greatly shaken For mine own part I consent with these learned Authors in that wherein they all agree that by the two Witnesses reuiued is not meant properly the raising againe of two particular persons Enoch and Elias as the Papists hold for this hath beene sufficiently confuted already but the stirring vp of others in the roome of such witnesses of the truth as haue been slaine during the reigne of Antichrist Yet I doe not thinke that this is to be brought within the compasse of the 1260. daies as already accomplished but that this shall be in the last declination of Antichristianisme at what time the enemies of the truth shall haue no more power to persecute and destroy as yet they haue For within the compasse of that time of their power as any haue beene stirred-vp they haue not stood still as affrighted hereat but they haue
sung who are they that sing this song Answ Some referre the powring out of these Vials vnto the time of Hadrian Leo and Hildebrand Lyra. Popes with their successors who powred out these Vials against Constantinus Iconomachus Henry the fourth and other Emperours euen vntill the time of Peter the Eremite who stirred all vp to the holy warre that is from the yeere 742. to the yeere 1094. Some apply these things to the supposed three yeeres and an halfe of Antichrist Ribera Viegas Gagnaeus Rupertus Beda Haimo Pannonius Richard de Sancto Victore Gorran c. Forbs Brightman Pareus Ballinger Fox Napier holding that according to the letter it shall be fulfilled as in the plagues of Aegypt Some that these Angels set forth the Preachers which haue beene and shall bee then denouncing Gods iudgements against the wicked in all times and ages since the first preaching of the Gospell Some referre this vision to the tune after Antichrists discouery holding that it is here set forth by what degrees hee should be brought downe vntill his finall vtter destruction And lastly some doe make these seuen Vials parallel to the seuen Trumpets and so to set forth the iudgements of God against persecutors in all ages since the first propagation of the Gospell This last is coincident almost with the third touching Preachers denouncing Gods iudgements in the seuerall ages of the Gospell neither of which can stand here because these are the last effects of Gods anger in this booke reucaled and so necessarily after all the iudgements before figured out any kinde of way As for that of Lyra it is not worth the refuting because so these iudgements should all haue beene executed long agoe when it is plaine here that they hold to the end of the world And that of their taking effect in the supposed three yeeres and an halfe of Antichrists reigne is most ridiculous because if in such a time according to the letter these things should be sensibly fulfilled it were easie for euery man to know Antichrist and when the day of iudgement shall be which are both very great mysteries I subscribe therefore to them that apply these things to these latter times wherein Antichrist being reuealed is diuers waies plagued and shall be plagued till that hee bee vtterly destroyed For now that the spirit is fallen vpon Antichrists ruine Chap. 14. 8 c. he continueth in the description thereof and of the preuailings and finall happinesse of such as stand for the truth to the end of the booke handling in order the passages of his fall more at large and of the last generall iudgement of the whole world The iudgements of God vpon Antichrist and his adherents are set forth first obscurely vnder the figure of Angels powring out their Vials Chap. 15 16. then more plainly the Whore of Babylon and her fall being more at large described Chap. 17 18. and the ioy of the godly Orthodox therefore Chap. 19. after which the chaining vp of Satan and his loosening being mentioned Chap. 20. together with the fearefull destruction of the wicked the most happy estate of the godly is described Chap. 21 22. and who shall be excluded from it Beda Pannonius Primasius Richard de Sancto victore Rupertus c. Forbs Touching the glassie Sea mingled with fire some will haue it to be baptisme wherein the holy Ghost like fire is giuen the faithfull that haue held the faith whereinto they haue beene baptized not being ouercome by the feare of Antichrist though they haue passed thorow the fire stand now reioycing and praising God for his downefall Some vnderstand the pure Word of God accompanied with the Spirit set forth here Brightman Bullinger Pareus Napier as the meanes whereby Antichrist is ouercome Some the word or truth accompanied with contention about some points by the Lutherans c. And some by the glassie Sea vnderstand the world like vnto the Sea for tumultuousnesse but glassie because transparent to the eyes of God or setled vnto the faithfull it is mingled with fire by aduersities and persecutions which the faithfull meet withall here I haue already deliuered my poore coniecture touching this glassie sea spoken of before Chap. 4.6 which as I take it is the same with this A Sea of pure water transparent like Crystall setteth forth holinesse and immunity from corruptions in the midst of the Antichristian state Hereupon the faithfull are set forth standing because they abide still in the pure worshipping of God but this their purity is not without the mixture of fire through aduersity for the cause thereof for to fire are sufferings here compared by Saint Peter 1 Pet. 4.22 whereas he biddeth vs not to thinke strange of the fiery triall Those expositions which are for Baptisme and for the Word of God doe not differ much from this they being a meanes of sanctifying and setling them in this grace but in this sense the proper scope of this place is not so fully declared How the world may bee figured out by such a cleare water seeing it is so miery and corrupt I cannot see Touching the fire mingled if it be vnderstood of the holy Ghost here were nothing but purity to purity which is vnlikely if contentions amongst the faithfull themselues they should not at the same instant haue beene brought in in so sweet an harmony of praising God but by fire vnderstanding affliction the estate of the godly euen in these times wherein Antichrist is going downe is most significantly set out they are not yet in their reformed seruing of God without all mixture of the fire of persecution but are as it were vpon a glassie Sea mingled with fire They are said to haue ouercome the beast and his Image c. because they haue preuailed about the reformation of Religion by an high hand setting vp the same against the machinations of the beast his image character or number of his name The harpes of God which they haue seeme to haue reference to that which was spoken of Harpers Chap. 14. they heard the Harpers in Heauen then and learned their song now they sing it playing as they did And all this is said to be done in Heauen because the godly by faith are in Heauen in minde though in body they be in this world The song which was onely mentioned before is here more particularly declared to be the song of Moses a most fit song for such as precaile against the beast for in that song Moses and the children of Israel praised God for their deliuerance from Pharaoh Exod. 15. and for executing iudgement vpon him in the red Sea wherein his might did wonderfully appeare so likewise the Church being indangered by this beast but the victory being obtained through God inabling her though shee cannot yet stand vpon the Sea banke but in the Sea mingled with fire yet for her deliuerance in part obtained and fully by faith expected to be ere
riches and therefore the poore here is one poore and brought lowe in the world This would be noted Note that we may not be carried on according to the manner of the world to be ouerwhelmed with sorrow in time of aduersity and neuer to be so merry as when worldly wealth floweth in as though happinesse consisted in these things For this is a meere delusion The onely true and solid ioy is in the future exaltation in heauen the way vnto which is by poeurty and crosses in this world and in an humble minde here in the middest of worldly wealth CHAP. I. VERS 13.14 Let no man being tempted say I am tempted of God for God cannot be tempted of euill he tempteth no man 14 But euery one is tempted being drawne away by his owne concupiscence and inticed 15. Then lust hauing conceiued bringeth forth sinne but sinne perfected breedeth death Tho. Aqui. in Iacob Gorran Hauing spoken hitherto of externall temptations now hee speaketh of internall that is euill cogitations suggested to the minde whereby a man is enticed and drawne to euill these come not from God but from our spirituall enemies God indeed is said to tempt Abraham Genes 22. Deut. 12. and likewise to tempt the people of Israel but it is to be vnderstood that there is a twofold temptation the one of triall the other of deceit by the first God tempteth that men may be more purified as the gold being tried in the fire but not by the other The Deuill tempteth thus that he may deceiue vs the flesh that it may allure vs and the world that it may draw vs away Concupiscence within a man as originall tinder Rom. 7. Gal. 5. otherwise called the law of the members and the flesh lusting against the spirit that tempteth by drawing away from good and enticing to euill for by these two words are set forth the two termes the terme from which and the terme vnto which the right way from which and the wrong way vnto which Aug. Peccatum est spreto incommutabili bono commutabili bono adhaerere or the immutable good from which and the mutable good vnto which Ob. The deuill tempteth sometimes and therefore not concupiscence onely Sol. Although the deuill tempteth yet he can doe nothing if concupiscence were not euen as wood is not kindled by blowing vnlesse there be fire Concupiscence when it hath conceiued bringeth forth sinne c. The degrees of temptation are here noted out first there is delight alluring secondly consent conceiuing thirdly worke performing fourthly custome perfecting Lust conceiueth by the deuill who is as it were the father and lust the mother this conception is by the consent of the will or by delight Bringeth forth sinne that is into act Psal 7. It is perfected by custome and then death commeth that is it becommeth guilty of eternall damnation Rom. 6. for the wages of sin is death But why is death assigned only to custome doth not sinne delighted in or consented vnto and acted bring forth death also Answ Yes doubtlesse but it is most properly said thus of custome in sin because in such there appeare no signes of life there is little hope of his returne but in such as sometime fall into sin there are signes of life though more in the consenter vers 17. fewer in the acter of sinne Euery best guift and euery perfect guift This is added further to proue that no euill temptation is from God because good onely commeth from him which hee sheweth first from the copiousnesse of his guifts secondly from his immutable goodnesse thirdly from his liberality towards vs in begetting vs fourthly from their own iudgement Touching the degrees here set forth the good are temporall guifts the better naturall the best gracious The best guift of grace and the perfect guift of glory The first is called a thing giuen because it is in the way the other a guift without end in our Countrey The father of lights that is the author of all graces which are the lights of the soules Occum in Iac. By temptation here vnderstand that which ariseth from a mans owne sinnes and intemperance whereby trouble is brought vpon him and fluctuation of the minde now when trouble is brought thus vpon a man it is not a temptation from God but from his owne concupiscence Mayer August de verbis Domini Est temptatio inducens peccatum qua Deus nominem tentat est tentatio probans fidem qua tentare Deus hominem dignatur Pareus Faber Piscator Gagneus and all others that I haue seene follow Tho. Aquinas vnderstanding here that inward temptation that is to euill of which it seemed good to the Apostle to speake because he had commended temptations before For of outward temptations of trouble comming vpon a man by his own default it cannot be meant as Oecum would haue it because it is temptation to euill of which it is spoken here as is expressed when it is added God is not tempted of euill and the sequell of this temptation is plainly said to be sin not outward trouble in the world If it be demanded in what sense God is said to be vntemptible of euill Pareus the Latins reade it intentator malorum Pareus some others take it both actiuely and passiuely but because the actiue immediatly followeth He tempteth no man I thinke that it is to be vnderstood passiuely only The meaning is that our malice caÌ„not stir vp euil in him neither doth he tempt any man to euill as Occum hath noted was the saying of an Heathen Numen Deâ—s neque ipsâ— molestias habet neque alijs exhibel 2 Sam. 24. God the diuine Maiesty neither is himselfe troubled nor bringeth troubles vpon others Ob. He hardened Pharaohs heart whoÌ„ he will hee hardeneth and hee moued Dauid to number the people Sol. With Pareus I say that God doth not by tempting make any man euill but vpon such as are already euill he sendeth the iudgement of being hardened to the doing of more euill that hee may in the end receiue the greater damnation Reade more touching this point vpon Rom. 9. and August de bone perseuerantiae Epist 146. ad Consentium 2 If it be demanded what concupiscence is and whether it be not a sinne because hee seemeth here to make it but the cause of sinne and how temptation is ascribed onely to concupiscence when as the deuill also tempteth and so doth the world too I answer to the first that concupiscence is generally agreed vpon to be that originall inclination vnto euill which we draw from the loines of our first Parents To the second that S. Paul himselfe being the teacher it is sinne Rom. 7. and such a sinne as is condemned in the tenth Commandement though Popish Writers mince it and say that it is not truely and properly sinne but the cause of sinne and by the Apostle Paul