Iesus Christ that is because his Resurrection is our iustification who by rising againe destroyed death and went vp into Heauen that we might haue a place there Here growth a great question whether Baptisme which is outward hath any effect to the sauing of the soule or whether all the vertue lieth not in Faith and internall grace sanctifying the soule and conscience But Christ hath cut off all this question by saying He that beleeueth and is baptized shall be saued thus ioyning them together so that it is vnlawfull for any to seuer them Baptisme is then perfect and salutiferous when the conscience is baptized there being an inward working of the Spirit to the purifying of the heart by Faith as water is outwardly vsed How is Baptisme an antitype of the Arke and how is it said to haue saued those eight persons by the water Thomas Aquinas hath already set downe fiue things wherein the Arke doth serue fitly to set forth Baptisme August lib. de vnitate Eccl. s cap. 5. Gagneus Augustine hath an Allegory in the pitching within and without holding that this setteth forth charity Gagneus saith that as the waters lifted vp the Arke and so they within were saued in like manner Baptisme lifting vs vp from the earth to Heauen in an heauenly conuersation saueth vs and as the Arke though it were tossed with tempests yet could not be drowned so the Church is saued through many afflictions neither can it bee ouerthrowne He that will may gather other notes of similitude also out of Pererius and Pagnan in Isagoge ad Scripturas Perer. lib. 10. in Gen. disp 11. Touching the sauing of those eight by the water it is meant of their corporall deliuerance for it is a question whether all their soules were saued or no it seemeth Chams was not By the water is expounded by some from the water by others in the water as per is vsually taken as a Ship is said to be safe going in the water and this I take to be the best Of the Angels powers and vertues subiected vnto Christ Vers 22. enough hath beene spoken already vpon Ephes 1.21 Note Note that he which suffereth vniustly doth not finally suffer for Christ suffering thus suffered in respect of the outward man his enemies could not touch his spirituall estate but that herein he liued still and was the more highly exalted and so shall we his members be Note againe Note that Baptisme which is outward is not like the Arke to saue all that come vnto it but euery one that is of discretion must haue an inward worke wrought in him that from a good and sanctified heart he may aske mercy of God through Iesus Christ who is risen againe and ascended into Heauen there presenting the prayers of such before his Father Therefore he that beleeueth not Mark 16.16 1 Ioh. 3.3 Vers 9. saith Christ shall bee damned though he be baptized and he that hath this hope purgeth himselfe and he that is borne of God sinneth not CHAP. IIII. THE Apostle hauing in the former Chapter propounded Christs example proceedeth here to presse it vnto them that as he suffered in the flesh so they being his members should approue themselues to suffer in the flesh by the mortifying of their corruptions and as hee was quickned in the Spirit leading a new spirituall life vers 1 2. First prosecuting that of suffering by the consideration of what they had formerly beene and what some still were for which they should giue account vers 3 4 5. and how the dead of whom hee spake before were not saued but by being iudged in the flesh vers 6. Secondly hee that setteth forth that which might moue them to a new life the end of all is at hand vers 7. and wherein it consisteth viz. in being wise and sober and praying and louing and hospitable c. from vers 7. to vers 12. where he returneth to speake of suffering againe being properly vnderstood by being persecuted and railed vpon as Christ was touching which first hee comforteth them with the glory and ioy after this to come vers 13 14. Secondly he giueth a caueat against doing ill whereby a man commeth to suffer vers 15. Thirdly whereas they might be troubled in thinking that the estate of the wicked was better for so much as they were not so subiect to sufferings he sheweth that the time of the Christians suffering was now but theirs should be hereafter when it would bee much more terrible vers 17 18. Lastly that they might bee without all trouble of minde about their sufferings he directeth them to God to whom they ought wholly to commit themselues in suffering as to a faithfull Creator vers 19. 1 PETER Chapter 4. Verse 1 2 3 c. Christ therefore hauing suffered in the flesh for vs put vpon you the same minde also for he that hath suffered in the flesh hath ceased from sinne c. FRom Christs suffering death as hee was man Oecumen in 1 Pet. 4. and led a naturall life here hee argueth that we ought to suffer that death which is vnto sinne for him that we might liue vnto righteousnesse and if we be dead vnto sinne or to the world there will be in vs a cessation from sinne 2 Tim. 2. To suffer in the flesh therefore is to be dead vnto sinne as Saint Paul elsewhere expresseth it to bee dead with Christ Some of the ancient Fathers haue expounded this of the Gospell preached to the dead of the dead vnto sinne Vers 6. holding that men are said to bee dead two waies first in sinne secondly vnto sinne and to the world by being made conformable to Christ in his death and these last by receiuing the Gospell are stirred vp to condemne themselues for their former carnall liuing which they doe when they leade a new life To suffer for Christ here Tho. Aquin. Gorran Isidor is either to subdue carnall concupiscence by taming the flesh or else by exposing the body to martyrdome for righteousnesse It is according to Isidor to suffer in the whole man as Christ suffered in the whole man both exteriour and interiour the inner is the soule wherein we suffer by contrition the outward is the body wherein we suffer by macerating it and by suffering both these waies wee cease from all sinnes both carnall and spirituall For this cause it was preached to the dead Verse 6. that is either yee ought not for this cause to regard the blasphemies of the wicked or else for the auoiding of the danger of the Day of Iudgement it was preached to such as are spiritually dead that iudging themselues for such things as they haue carnally done they might escape Gods iudgement and liue as 1 Cor. 11.31 To take the six former verses of this Chapter together Mayer wherein an exhortation is set forth from Christs death considered as I haue shewed in the Analysis Here are three doubts
generally hold Graesi interpres that the commandement of loue is said to be new because of old we being commanded to loue our neighbours as our selues by the new commandement of the Gospell wee are commanded to loue them more than our selues euen to dye for them as Christ loued vs to dye for vs. Rupertus And thus Rupertus expoundeth it also But wee haue seene the true sense already Touching the name command giuen to the word or doctrine of the Gospell it may seeme to confound the Law and the Gospell together but indeed it is not so euery doctrine hath the force of a command but the command of the Law is peremptory doe this or thou shalt dye the command of the Gospell is with faith annexed whereby we may be deliuered Which is true in him and in you the word which Vers 8. here is of the neuter gender and so cannot be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Commandement but it is to be vnderstood the new Commandement is about that which is true in him and in you that is in the Lord Christ for his loue was wonderfull towards vs and in the true beleeuer who walketh in all things according to this precept of loue seeing the darknesse of his former corrupt liuing is past and the light of an holy life hath succeeded Note that when wee endeuour to leade an holy life Note if through humane frailty we sinne there is yet a meanes to be iustified and saued from our sinnes if wee flie thereunto that is Christ Iesus by his mediation seeking reconciliation with God but not by any other whatsoeuer for he is our Aduocate and the propitiation for our sinnes let the Papists shew if they can that partly by any other a propitiation is made for vs or that we haue any other Aduocate and we will hearken vnto them If they cannot but onely argue from humane reason let vs still be guided by Gods Word and whilst they without ground here doe that which their blinde reason perswadeth them let them take heed of a dangerous fall in the end For that euen those that are dearest vnto Christ ought not in adoration to be made partners with him appeareth in that the Angels of God forbade it to Daniel and Iohn and Peter to Coruelius Note againe that the wicked man Note who maketh a trade of sinne knoweth none Aduocate to make a propitiation for him with God let him be of what Religion and beleefe he can be His saying that he beleeueth in Christ Iesus will not saue him for only such as liue in obedience to Gods Commandements know the Aduocate and he shall profit such only Note lastly Note that to loue one another hath euer beene Gods command but chiefly it is expected now vnder the Gospell Thus did Christ and thus doe all they that haue passed out of the darknesse of sinne and ignorance into the light of true faith and grace The malicious enuious and churlish man therefore is not in the light of Christ but still in the darknesse and shadow of death CHAP. 2. VER 12. I write vnto you children because your sinnes are forgiuen you through his name Vers 13. I write vnto you fathers because yee haue knowne him that was from the beginning c. Vers 15. Loue not the world nor the things of the world c. Vers 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life c. The doubts of this place are diuers Mâ—yer First who are the children fathers and young men here spoken of Secondly wherefore is this repetition made but with some variation Thirdly to whether words these 12 13 14. verses haue reference to those that went before or that follow after Fourthly what is the loue of the world and of the things of the world Fiftly what is the lust of the heart the lust of the eyes and the pride of life I spare here to set downe the exposition of any Authors together because no one writer hath resolued all these doubts but some haue spoken vpon some of them and some vpon other some To the first all agree that children fathers and young men are to be vnderstood spiritually in respect of the state of grace Children are such as by water and the Holy Ghost are newly regenerate fathers are such as haue beene conuerted a longer time agoe young men are such as in spirituall strength are like young men in their chiefe strength manfully resisting temptations and not shrinking from the faith in the time of danger To the second I assent to them that say this repetition is made to inculcate it the more that the loue of God might bee the more fixed in their minds Hugo Gagneus Beza Piscator Some vnderstand the first word little children as common to all sorts of Christians and they by fathers young men and children the distinctions of Christians two of which fathers and young men are againe repeated to make way to the following exhortation which chiefly concerneth such seeing little children are not yet come to the louing of the world This exposition is the more probable because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsuall vnto Iohn here as the common appellation of them vnto whom he writeth vers 1 8 28. But for so much as it goeth not here alone but with other compellations I doe rather vnderstand it as spoken to nouices in Religion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vers 14. For although little children in yeeres are not in any danger by the loue of the world yet little children in this sense are in danger as well as fathers and young men and therefore had need that the charge should be repeated to them also The old Latine translation repeateth not I write vnto you Fathers c. the second time but omitteth it wholly but it is in all ancient Greeke Copies and in Augustines exposition vpon this Epistle August Hicronym and in Ieromes exposition of Origens Prologue vpon the Canticles Touching the diuers reasons alleaged to the diuers ages they are not thus particularly rendred because onely little children in this spirituall sense haue their sinnes forgiuen them and fathers only haue the knowledge of God for the knowledge which is attributed to fathers vers 13. is ascribed to little children also vers 14. But because little children in grace are most weake and apt to fall hee adapteth vnto them this comfort of the forgiuenesse of their sinnes in the name of Christ whereinto they were lately baptized Catharin Gagneus And because knowledge is with the ancient hee mentioneth this vnto fathers and victory to those that be young and strong And in speaking againe of children he applieth to them the knowledge of the father because it is a comfort to little children to know their father to flie to him in all their distresses To the third some hold these
Gods iudgements is to haue true and vnfained loue in vs towards one another For feare commeth out of the conscience of sin from which we shall be free if we haue such loue in vs wee shall not sinne against the degree the life the chastity the goods or the good name of our brother which kinde of sins are vsually the originall of inward trouble and feare in the minde CHAP. V. IN this Chapter the Apostle treateth of faith prouing that the faithfull loue the children of God because they loue God and that they loue God because they keepe his commandements vrging to beleeue in Christ because of the testimony which God the Father hath giuen vnto him The coherence of it with the former is this Hauing proued that he which loueth God must needs loue his brother he proceedeth to confirme it further from the consideration of the nature of faith Hereby we are begotten of God and therefore we cannot but loue others that are begotten of him also and the ground of this is our louing of God the Father both of vs and them for he that loueth a man loueth his children also for his sake Vers 1 2. So that this is indeed a new argument we cannot loue God but we must loue our brethren also because they are the begotten of God this being the state of euery faithfull person And hauing reasoned so much about the loue of God he sheweth in the next place what this loue is viz. to keepe his commandements Vers 2 3. and that it may not be thought hereupon that no man then can loue God he sheweth that the faithfull haue the Spirit whereby they are so inflamed with the loue of God as that this is their continuall study and care by the assistance of the same Spirit they ouercome the world the chiefe enemy hindring them from keeping these Commandements v. 4 5. Then because the obiect of faith is Christ Iesus hee sheweth by what certaine testimony he came that wee might vndoubtedly beleeue pressing the same vers 6 7 8 9 10. and then what benefit doth redound to the beleeuer euen eternall life vers 11 12. for which cause he saith that he wrote vnto them resuming againe the argument touching boldnesse before vsed chap. 4 17. For if Christ and by him life be ours wee cannot but with confidence aske any thing at his hands vers 14 15. wherefore he exhorteth to pray for them that sin so that their sinning be not vnto death vers 16. yeelding a reason of praying for such vers 17. and then affirming againe the immunity of Gods children from sinne and shewing how all the world is vnder sinne but the faithfull in grace through the knowledge of God and of Iesus Christ he concludeth with a dehortation from idolatry vers 19 20 21. 1 IOHN Chapter 5. Verse 2. Hereby we know that we loue the children of God when wee loue God and keepe his Commandements IT is a maruell Mayer that the Apostle hauing reasoned before from our louing of one another to the louing of God doth now reason from our louing of God to our louing of one another But certainly there may be areciprocall argument drawne both waies wee cannot haue true loue towards one another but in the loue of God and obedience to his Commandements as Piscator noteth Piscator for there may bee a wicked loue and delight in one another this appeareth to be no true loue because we haue no loue of God in louing thus seeing his Commandements are transgressed It was necessary therefore hauing spoken so much of mutuall loue to insert this here lest that should be taken for true loue laudable before God which is wicked and damnable In the first verse he speaketh in the singular number Hee that loueth him that begetteth Vers 1. loueth him that is begotten of him But here in the plurall whereupon many haue gathered that by him which is begotten Christ Iesus the onely begotten Sonne of God is meant touching the loue of whom he speaketh because many that outwardly embraced the Faith of Christ Hilar 6. c Trin. August lib de fide â—2 Beda did not in heart loue him but were enemies vnto him But many againe on the other side expound it of the regenerate as Dydimus Oecumenius Glossa ordmaria c. But I assent rather to this latter because of the sudden change of the number and an assumption as it were made out of the former verse and because euery one that beleeueth is said to be begotten of God the same word being vsed that is to expresse him which is begotten Vers 3. In that his Commancements are said not to bee grieuous it may seeme that they are possible to be kept in euery thing a speech agreeable to this is that of our Sauiour Christ My yoke is easie Mat. 11 28. and my burthen light But the next words scrue to explaine these Vers 4. Because euery one that is borne of God ouercommeth the world The true faithfull person delighteth in Gods Commandements Rom 7. though by reason of the flesh that hee carrieth still about with him he cannot perfectly fulfill them They are not grieuous because they doe not with-hold vs from any thing profitable or truly pleasant vnto vs. August de natura grâ—t c 43. Quoâ— odo est graue cum dilectionis est mandatum Aut enâ—m quisqua non diligit graue est aut diligit graue esse non 〈◊〉 est dug de nat perfect inssitae Saint Augustine speaketh excellently in shewing that they are not grieuous How should that be grieuous which is the Commandement of loue for either a man doth not loue and so it is grieuous or else he loueth and so it cannot be grieuous Popish writers doe hereupon insult ouer vs teaching that no man can perfectly keepe Gods Commandements for if it be impossible say they for the regenerate to keepe them without sinning how are they said not to bee grieuous Saint Augustine shall answer for vs it is the loue and delight that we take in them that maketh them not grieuous seeing hereby we are not pressed as with a burthen but cleuated as with wings as the same Father also speaketh For though we cannot doe the thing that we delight in so exactly yet it is not grieuous vnto vs. As Gregory speaketh Greg. lib. 5. in 1 Reg 12. Quid graue non leuiter â—ollâ—rat qui amat quicquid enim diligitur cum magna deuotione por latur what grieuous thing doth not hee lightly beare that loueth For whatsoeuer is beloued is borne with great deuotion Indeed if for our imperfections and failings in keeping Gods Commandements we should be iudged it must needs be grieuous but seeing by Faith we are stated in him that hath done all things perfectly and God doth not behold vs any more in our selues but in Christ whose perfect righteousnesse is ours we become secure in respect
euill according to the latter But the fore-going similitudes may be applied both waies as I haue shewed and so it will be more full Touching these words The tongue is a fire a world of wickednesse Verse 6 c. they are easie to be vnderstood as the fire though it be but little inflameth and burneth downe great buildings so the tongue bringeth the whole man to destruction for hell fire is the â—â—ward of a wicked tongue and oft-times the intemperate tongue kindleth a fire as it were in the body which appeareth by the eyes sparkling when a man speaketh furiously and the voice ouermuch extended in this kinde pierceth to the inward parts to the breaking of something there wherupon bleeding to death ensueth Naucler sol 36â— as in Scylla the Roman Dictatour from whom through the ouermuch extention of his voice the bloud gushed out and he died For the world of wickednesse wherefore the tongue is called so see Pareus and Thomas the second mentioned by Oecumenius is too curious though Beza hath also the same note And for the rest of the words they are sufficiently explained already Whereas Oecumenius readeth these words The tongue can no man tame interrogatiuely he doth herein differ from all others neither is that reading probable for the scope of S. Iames here is to shew that the tongue is more vnruly than any thing Whereas he obiecteth if it should be read positiuely it were in vaine for any man to striue to gouern his tongue I answer that it followeth not no more thaÌ„ that it is in vain to striue to be righteous because it is said Eccl. 7.20 There is no man righteous for as in this case yet euery good man will striue to be as righteous as possibly he can being assured thus to be accepted according to that hee hath so he will striue to gouerne his tongue at least refraining from the euill here taxed cursing and railing c. though he cannot keepe free from idle speeches and such like smaller offences Whereas he impugneth ill speeches against our neighbour Vers 11. out of this consideration that we blesse God with our tongues comparing blessing to sweet water and cursing to bitter which cannot both come out of one fountaine Tho. Aquinas Faber Tho. Aquinas and Faber inferre and that rightly that the blessing of those that blesse God when their mouthes are full of cursings against men and railings and corrupt talking is no blessing but a sinne also in them euen as sweet water and bitter being mingled together is made all bitter there being more force in the bitter to turne the sweet into the same taste with it selfe than in the sweet to turne the taste of the bitter because bitter is an extreme and sweet the medium of the taste Note of what great necessity it is to haue a spâ—ciall care of the gouerning of the tongue Note for as a man is in this respect so is he accounted of before God Words are not winde as the common saying is but fire and deadly poison if they be euill to the destruction of the whole man They come out of the heart Mark 7. and defile indeed Matth. 12.37 Note againe Note that an euill tongue worketh from fire to fire from hell and the deuill to the kindling of heat and fury and contention here and to the bringing of a man to suffer in hell fire hereafter The lewd tongued person is vpon a wheele turned by the deuill till he be brought to the same destruction with himselfe He is more sauage than the wildest and sauagest beasts which may be tamed but he is vnreclaimably barbarous Lastly note Note that the best speeches which an ill tongued man can vse are all corrupted and distastfull before God by meanes of his ill language at other times which is as bitter water to the making of all his water bitter to the turning of him into a bramble vpon which no Figs grow Let railers and swearers and cursers and filthy speakers consider of this and tremble CHAP. 3. VERS 14 c. But if ye haue bitter enuying and strife in your heart glory not neither lye against the truth c. In the 13. verse hee returneth to speake of meeknesse againe Mayer as I haue already noted in my generall Analysis and that very fitly because according to Pareus Pareus it is so good a meanes to restraine the tongue from the offences before condemned the contrary vnto which bitter enuying c. here named are the very fountaine of all irregularity and of all the euill of the tongue which if they be in them he biddeth them not to glory in the Christian profession as though they were wise and good Christians for so they should lye against the truth seeing they are the blots and spots of Christianity Glos ord that are thus tainted Some expound bitter enuying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of zeale towards God made bitter by contentious words with our neighbour but the first is better Tho. Aquinas and lying against the truth they expound either of lying against Christ who is the truth or of doing contrary to that which was promised in Baptisme viz. to forsake the pompe of the world which is not done by those that are proud of their good workes But the first is most genuine and simple for it is a false and lying righteousnesse Icrom Vera iustitia habet compassionem falsa indignationem Verse 17. according to Ierom wherein there is enuie and anger for true iustice hath compassion but false hath indignation Verse 17. The wisedome that is from aboue is first chaste then peaceable c. Hee runneth vpon the word Wise and Wisedome from the 13 verse hitherto because he had spoken of Masters vers 1. that is Teachers which if any desire to be he sheweth them vers 13. the necessity of being Teachers in their conuersation for as Bernard saith Bern. Efficacior est vox operis quà m sermonis nec sufficit doctori ostendere sed etiam facere The voyce of the worke is more efficacious than of the speech neither is it sufficient for a teacher to shew but to doe He began also Chap. 1.5 with wisedome shewing of whom it is to be asked and whence it commeth verse 17. viz. from aboue To proue therefore that the contentious and enuious are not wise by this wisedome he setteth downe the properties thereof hauing before verse 15. affirmed that it is not from aboue but earthly carnall and deuillish Pareus The true wisedome is first chaste that is in the feare of God doing any thing or modest and without arrogancy 3. gentle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not rough in taking such things as are spoken in the worst sense but in the best 4. Easie to be intreated or gently intreating for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken either actiuely or passiuely it is to be perswaded easily to the best or
is sayd not to sinne enough hath beene spoken of this alreadie 1 Ioh. 3.6 7. c. Some thinke that the sinne vnto death before spoken of only is meant Beda Hugâ— Glâ—sserdin from which they are free But according to Oecumenius and others I hold that other sinnes are meant also whereby they sinne not in heart and minde which is set against all sinne He that is borne of God keepeth himselfe In the vulgar Latine it is The generation of God keepeth him which howsoeuer it doth better point at the fountaine of the diuine vertue by which we are preserued yet an alteration in the reading is not to be admitted And being read as in the Greeke nothing is hereby ascribed to the libertie of a mans owne will before grace commeth but onely it is taught that a man regenerated by the Spirit that is in him persisteth in a continuall care of auoyding sinne for in naming him one borne of God hee doth plainly referre vs to his new birth as the originall of this godly care and not to any thing naturally in him which is to be considered against those that from hence maintaine free will The euill one toucheth him not that is the Deuill as the word here vsed is commonly taken He is said not to touch him because though hee may tempt him yet seeking thus to hurt him he profiteth him neither can he tempt him without Gods permission for his good at the last The whole world lieth in euill Vers 19. that is as Oecumenius hath already expounded it the vnregenerate company such as the most are are not onely tempted and at some times preuailed against by Satan but are wholly mancipated vnto wickednesse and to doe his will Vers 20. Christ is sayd to be eternall life that is the Author of eternall life to those that beleeue in his name Babes keepe your selues from Idolt Vers 21. Daâ—â—mas One moueth a question why S. Iohn writing to those that were so well grounded in the truth addeth this admonition and answereth that this was added for their sakes that were not so grounded but were newly turned from Heathen idolatrie lest they should relapse againe and moreouer that false doctrines Beda Hugo because they are fictions are a kinde of Idols and so some others But the most receiued and best interpretation is to vnderstand Idols literally as Oecumenius doth and Lyranus Glossa ordinaria Caietan c. And so this admonition is most aptly added after Christ set forth vers 21. to bee the true God therefore the Christian religion is to be adhered to neither ought wee by any meanes to be drawne backe to idolatrie againe as most opposite vnto it So that considering what hath fallen out amongst Christians since the writing of this Epistle it may iustly be counted a propheticall admonition needfull for these times to take heed of Poperie as being through the grosse idolatrie thereof nothing else but â—enued Gentilisme But they dally with the word and say that it is an Idoll that we are to take heed of not an Image that is a representation of some god that neuer was not of any diuine thing that is But the vulgar Latine reading it simulachrum ouerthroweth this distinction and taketh away the benefit of it Epiphan epist ad Ichan Hierâ—s Episc And so Epiphanius long agoe conceiued For saith he Entring into a Church at Anablatha to pray I found there a cloth hanging vpon the doore painted as it were with the image of Christ or of some Saint which when I had seene in the Church of Christ against the authoritie of the Scriptures I cut it in peeces and aduised the keepers of that place rather to winde vp some dead bodie in it This Epistle was translated by Ierome out of Greeke into Latine shewing what his iudgement also was herein Note here that according to these Ancients the image of Christ set vp in a Church is against the holy Scriptures and not images of heathen gods only Note that Christian loue bindeth vs Note as to pray for the remission of our owne sinnes so for the remission of the sinnes of others also that by infirmitie are at any time ouertaken with sinne And prayers in this kinde made by the faithfull shall be heard that we may be excited the more to desire the prayers of one another and the more ready in loue to put in practice this dutie Note againe Note that some kinde of sinning is most dangerous viz. to sinne wilfully and willingly contemning all admonitions As the case of Saul was wofull when God forbade Samuel to pray for him so is the case of such the benefit of the prayers of the faithfull is hereby taken away Heb. 10.26 If we sinne willingly after that we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinne THE SECOND CATHOLIKE Epistle of St. IOHN TOuching the Authour of this Epistle I haue spoken already in my Preface to the first prouing it by manifold testimonies to be the Epistle of Iohn the Apostle and so Canonicall Scripture I haue also there shewed the reason why hee writeth himselfe Elder and not Apostle or Seruant of Iesus Christ as others haue done Oecumenius thinketh Oecumen that he had respect herein to their first receiuing of the Gospell in those parts by the Ministerie of Paul after whom he came to preach vnto them and therefore not being the first there he would not write himselfe Apostle nor Seruant because of the singular loue of the Lord towards him exempting him from the feare of seruitude How these two Epistles being directed to particular persons may beare the name of Catholike I haue also shewed in my Preface to the Epistle of Saint Iames. The argument of this Epistle is an exhortation to loue and an admonition against heretickes To the exhortation hee maketh way by congratulating the faith and obedience of her and of her children vers 1 2.3 4. Then he exhorteth to loue commending the precept hereabout from the antiquitie of it vers 5. and shewing that the true loue of God consisteth in obedience vers 6. Then he inueigheth against deceiuers giuing warning against all familiaritie with them vers 7 c. to the 11. And lastly hee concludeth with the intimation of a purpose to see them shortly and with salutations vers 12 13. 2 IOHN Verse 1. The Elder to the elect Ladie and to her children THere is much difference amongst Expositors about these words Mayer the elect Ladie who should bee meant hereby Clemens Alex. Athanas in Synopsi Th. Aquinas Some will haue Electa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee a proper name or that her name was Electa and being a person of high qualitie she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ladie as amongst the Turkes he which is next vnto the Emperour is called as by a particular name Despotes or Lord And amongst the French the next to the King
out vnto the end Gorran One noteth many acceptions of this word the tree of life Sometime the holy Scripture is called the tree of life as Prou. 3. sometime patience Prou. 11. sometime deuout preaching Prou. 15. sometime Christ himselfe and sometime the chiefe felicity which is meant here and it is said to be in the Paradise of God because in a place of delights not as the world counts delights but according to God And to the same effect almost speake others the thing promised here is Christ with that eternall happinesse which he bringeth with him to all true beleeuers that hold out vnto the end The promise is the same with that He that endureth to the end shall be saued Matth. 24.13 2 Tim. 4.7 Ioh. 6.54 and henceforth remaineth the crowne of righteousnesse which the righteous God will bestow c. It is alluded vnto the tree of life in Paradise because as that would haue conferred immortality vpon Adam if he had eaten of it so he that eateth of Christ by faith shall liue for euermore and this is the true meaning of that Touching the variation of the title of this reward promised in euery Epistle One saith Gorran that there are seuen vices against which we are to make spirituall warre and to such as ouercome euery of these the blessednesse to come is propounded in a seuerall title sutable The first vice is gluttony and drunkenesse the victory ouer which is first propunded because it is in vaine to striue against any other sinne vnlesse this be subdued which was shewed in the combate of our Sauiour Christ his first temptation was in this kinde To the victory here to eat of the tree of life is promised which Adam could not because he was this way vicious this is to bee refreshed spiritually here and hereafter The second vice is feare of worldly miseries to him that ouercommeth this not being driuen from the faith hereby it is promised that he shall not be hurt of the second death The third is the loue of pleasure to him that ouercommeth this the hidden Manna is promised diuine consolation The fourth is enuy against which is opposed the ruling ouer nations The fift is lechery against which white garments are opposed The sixt is pride against which is opposed I will make him a pillar in the house of God which is most comely The seuenth is idlenesse against which is opposed I will giue him to sit in my Throne Brightman Others either obserue nothing vpon this variety or else apply all to the seuerall conditions of the Church in seuerall ages and so say that as Adam in Paradise was the first man so in speaking of the first Church it is alluded to him But me thinkes that the eternall reward of their constancy should not be so variously propounded for nothing and touching the Churches in seuerall ages although there be some likelihood in the first being so applied yet in the rest it faileth Wherefore I hold that the obseruation of the seuerall vices against which we haue to fight is not impertinent here although haply in the number and particularizing of them there may bee ouermuch curiosity But certainly eternall happinesse doth counteruaile all the pleasure and profit of sinne and whatsoeuer detriment or danger may accrue through piety shall fully be made amends for thereby and it doth not a little helpe to vnderstand this to propound it diuers wayes If then we be tempted any way let vs resist considering that thus we shall prouide for our owne welfare for euer euen in those things wherein wee are moued by temptation THe second Epistle is to the Church of Smyrna in foure verses The second Epistle Vers 8. viz. 8 9 10 11. wherein nothing is taxed Quest Who was the Angell in this Church that it hath so rare commendations Answ The most probable opinion is that Policarp the disciple of Saint Iohn was chiefe minister here Iren. lib. 3. cap. 3. For both Ireneus and Eusebius agree that hee was by the Apostles constituted Bishop in Smyrna whereas all of them but Iohn were dead before Domitians time And all things in the Epistle agree to him a most holy man there being nothing reproued in him and the exhortation to constancy intimating his persecution to come for he was most cruelly martyred vnder Antoninus Verus and the mentioning of the Iewes for by their instigation hee was murthered Onely it may bee doubted for so much as betwixt Domitians foureteene yeeres when this was reuealed and Antoninus Verus were threescore seuen yeres But this is againe resolued by the consideration of Policarps confession of himselfe that hee had serued Christ fourescore and six yeeres as Eusebius sheweth This Smyrna is put second because next to Ephesus Quest 2. Why is the Lord here intitled The first and the last which was dead but is aliue Answ It is spoken for the comfort of him that was in danger of death for the Gospell Gorran according to the argument of this Epistle for if life for euer followed Christs death what need any member of Christ to feare death Brightman Or else because in this Epistle he is said to be rich yet affliction and pouerty is mentioned vnderstand by this title Christs maiesty by which hee is first and his humiliation whereby he was last wherein this Angel is comforted against the base esteeme of the world I know thy pouerty but thou art rich Quest 3. Who were they that called themselues Iewes Vers 9. and what was their blasphemy Answ Some thinke that such are meant Glossa ord as made a profession of Christ and yet were enemies than which there could be no enemies more grieuous But others more rightly Pareus Brightman that they were Iewes indeed glorying in that name as the onely people of God who stood so earnestly for the old ceremonies and legall seruice that they hated most deadly all Christians for we reade in the Acts of the Apostles of their fury and seeking to stirre vp the people in all places against the Christians and in particular against Policarp as hath beene already touched Their blasphemies were all the most opprobrious names that they could deuise against Christians they called Christ a cousener Impostorem suspensum necromantum Cruciarios asinarios sarmentarios semassios Apol. cap. vlt. a crucified man and a Negromancer and Christians cruciaries asinaries Sarmentaries and Semassies as Tertullian sheweth Quest What is meant by the affliction which it is said they shall haue for ten dayes Answ About this number of dayes there is great difference amongst Expositors Vers 10. Most hold that some short time is hereby meant Bullinger Chitreus Franc. Lamb. Pareus but a certaine number of dayes put for an vncertaine * Beda Haimo Gorran Ribera Rupertus Some say that the number of ten is a number of perfection containing in it all other numbers and therefore setteth forth a
Aug. lib. 20. de Ciuit. Dei c. 17. that here the same things are many waies repeated that diuers things may seeme to be spoken when as it may be found out that the same things are spoken diuers waies Wherefore with these my Authors I distinguish this Booke from hence-forward to the end into six visions First of the seales c. to the end of the seuenth Chapter Secondly of the Trumpets to the end of the eleuenth Thirdly of the woman in child-bed c. to the end of the fourteenth Chapter Fourthly of the seuen Vials to the end of the sixteenth Chapter Fiftly of the whore of Babylon to the end of the nineteenth Chapter Sixtly of the Angell binding Satan c. to the end of the Booke To beginne with the vision of these two Chapters Quest 1. Behold a white horse Vers 2. and he that sate on him had a bow c. What is meant by this white horse and by the red and blacke and pale horse and why doth the first beast prepare to the beholding of this the second to the second c. and why in speaking of the third is there a voice out of the Throne heard Vers 5. A measure of wheat for a penny and three measures of barly for a penny c. Petrus Aureolus Cardinalis Blas Viegas Ans There is great difference amongst Expositors here Some will haue the Roman Emperours vnderstood at foure times First vnder Caius Caligula in whose time the enemies of Christianity the Iewes were destroied and Caius though not purposely was made the instrument Secondly vnder Nero Domitian who first put out publike edicts for the persecuting of Christians Thirdly vnder Titus whose Empire was a blacke time to the Iewes suffering besides many other things much famine Fourthly vnder Domitianus who moued the second persecution and put Iohn into boiling lead But all these things being past and this vision tending to set forth things to come this exposition cannot stand Primasius Augustine Haimo Beda Arethas Others vnderstand by the first the going forth of the Gospell vnder Christs conduct who with his spirituall arrowes pierceth mens hearts and hath a Crowne to reward the faithfull withall by the second oppositions of the truth stirred vp by the Deuill as the rider of the red horse by the third false Christians and hypocriticall hauing a ballance onely for a colour whom the Deuill also rideth by the fourth persecutions to the death by the sword and wilde beasts c. But neither doth this agree because killing one another vnder the second horse is expresly mentioned and not opposing onely and the exposition of the third is too generall concerning all times whereas doubtlesse the intent here is to set downe the diuers condition of the Church in seuerall ages Bullenger Forbs Brightman Aretius Others vnderstand by the second horse wars wherewith the world was punished for not receiuing the Gospell when the Romans were so full of trouble by the third famins wherewith they were afterwards punished as in the dayes of Seuerus witnesse Tertull. in Apologet. who maketh mention both of a most grieuous famine and of a strange ecclipse of the Sunne in Conuentu Vitcensi By the fourth horse plague and pestilence wherewith they were further punished If by these three last horses iudgements were set forth vpon persecutors how is it that the soules vnder the Altar complaine for want of reuenge this happened in the dayes of Gallus and Volusianus for then a plague beginning at Aethiopia ouerspread almost all the East and West enduring fifteene yeeres as Zonaras writeth and Dionys Alexandrinus in Epist ad Fratres But partly because according to this exposition either the words following of the day of iudgement must bee forced or the greatest space of time betwixt that pestilence and the end of the world will bee left vntouched and partly because these punishments tooke not vp all but some of those persecuting times whereas if it may bee such an exposition is requisite as may agree to the whole tract of time from this Reuelation made vnto the end therefore I cannot see how this may be receiued Richard de Sancto victore Ioâ—chim D. Chytreus Aretius Fulco Franc. Lamb. Pareus Collado The most common receiued exposition is that by the second horse is set forth the bloudy persecution ensuing the preaching of the Gospell which went out conquering vpon the first horse which persecution continued till Constantine By the third horse which is blacke is set forth the trouble which the Church suffered by Heretikes such as Arrius Macedonius Nestorius c. with which trouble the Church was conflicting aboue two hundred yeres And by the fourth horse which is pale is set forth the trouble of the Church by corruption in religion in the Papacy and Mahumetisme destroying a world of people after all which hell the reward of these disturbers of the peace of the Church followeth for almost to this effect many Writers speake And herein as in the most sound exposition of these horses doe I rest for the horse being for warre is fit to set forth either how religion hath preuailed or how it hath beene in countered and hindered I doe not so approue that Christ should bee the rider of the white horse for hee standeth at this time as a Lambe opening the seales but the Christian religion is the rider and hath a crowne in token of victory vpon the red horse rideth persecution red with bloud-shed and in that a sword is spoken of it agreeth excellently to the prediction of our Sauiour Christ I came not to send peace but a sword Vpon the blacke horse rideth Heresie which though it were red through bloud-shed also yet because the most dangerous thing herein was the obscuring of the truth by subtilty of argument it is said to bee blacke Vpon the pale horse rideth corruption in religion said to bee pale like death because that insensibly hereby is brought a deadnesse all ouer the world all pure bloud of religion which maketh fresh and ruddy being wrought out by degrees and when any begin to reuiue as of late yeres thanks be to God there haue beene many they haue beene presently destroyed in innumerable multitudes so that it may well bee said that the third part is thus consumed Touching the beasts in order stirring vp to attention Brightman I doe not thinke with some that either the Apostles in the first age are set forth or Iustin Martyr in the next or Tertullian in the third or Cyprian in the fourth but because a crowne suteth well with a Lion a sword or knife with a calfe a paire of scales with a man and a multitude of dead carkasses with an eagle to which it vsually resorteth I thinke that it is said the first beast like a Lion calleth to the first sight and so the rest vnto the other or perhaps there is no signification at all herein intended but because these
aduersity for the Lords sake nothing doubting but as the holding forth of this open booke hath beene already accomplished and the preaching againe after so long a time of silence so whatsoeuer is here further auerred by the same Angell of the consummation of this world shall also vndoubtedly follow and yet a little while he that shall come will come and will not tarry CHAP. XI AND there was giuen me a reed like a rod and the Angell stood and said Vers 1. Arise and measure the Temple of God the Altar and those that worship in it And the outer Court of the Temple cast out c. What is figured out by this measuring Quest 1 the leauing out of the outer Court to be troden vnder foot by the Gentiles 42. months Who are the 2. witnesses that prophesie in sackcloth what time is designed by their 1260. dayes What are the miracles done by them and the beast that killeth them What time is meant by three dayes and a halfe wherein their dead bodies should lie vnburied And what is their rising againe and being called vp into heauen And lastly what is the great earthquake shaking the great city so that the tenth part falleth and seuen thousand men are slaine and what city is this called Spiritually Sodome and Aegypt where the Lord was slaine Answ These things are very obscure and therefore Interpreters are much diuided about them Lyra. Lyra is the most absurd referring this to the feast of the dedication of the Temple ordained by Pope Felix about ann 525. as if he had beene figured out Here Pareus telleth of some that vnderstand this literally of Ierusalem and the Temple there the reedifying of which is here figured out but this cannot stand because not onely the Court but Temple and Altar and all are troden vnder foot of the Gentiles neither shall this Temple or Altar euer be reedified againe The Papists generally grounding vpon the opinion of the ancients referre all to Antichrists time Irenaeus Iustin Martyr Cyprian Ierom. Basil Chrsost c. who they thinke is yet to come and shall reigne three yeeres and an halfe but Enoch Elias shall resist him doing many miracles c. The consent of antiquity I confesse may much moue and is indeed to be regarded in matter of faith when with one consent they giue the sense of any place of Scripture which requireth not experience for the better vnderstanding therof But the things here set forth being of that nature that they cannot be so well vnderstood till that in processe of time the euent giueth some light to the prophesie it is no derogation from the ancients herein to goe from them especially when by euident reason it appeareth that they haue erred in their iudgement And Bellarmine himselfe consenteth Lib. 3. de P. R. cap. 5. that the Fathers haue erred much about the Antichrist because they saw not the histories of future times Ieronym in Malac ad Minerium Alexandrum cap. 4. Neither yet are the ancient Fathers for the comming of Enoch and Elias in person for Ierome calleth them Iudaizers who thinke that Enoch and Elias shall come againe in person for he saith The Iewes and Iudaizing heretikes thinke that Elias shall come againe and restore all things but to this Christ answereth when being demanded about the comming of Elias he saith Elias indeed shall come and if ye beleeue it he is already come by Elias meaning Iohn Baptist Moreouer that this is an errour is plaine 1. Because it is impossible Reas 1 that any man should effect so many things in so short a time The Antichrist expected by the Papists confuted as they say Antichrist shall doe that is bee receiued of all the Iewes for the Messiah build the Temple in three dayes ouerthrow the Turke the Persian the grand Cham and Prester Iohn kill the three kings of Aegypt Libia and Aethiopia build vp Rome burnt with fire and sit there as a Monarch persecuting the Christian religion in all parts of the world 2. Because at the end of this time they say Antichrist shall bee destroyed Reas 2 and from his death to the end of the world shall bee but fiue and forty dayes and so the very day of iudgement shall bee knowne contrary to the consent of all Scripture 3. Because the things in this booke set forth are said to bee such Reas 3 as must shortly be done now for so much as a great part of the booke is spent against Antichrist it cannot be that his time should be put off so long or be so short when it commeth seeing it occupieth the greatest part of this prophesie comprehending the whole time of the Gospell Yea the Apostle Paul saith plainly 2 Thess 2.7 that the mysterie of iniquity did then worke Lastly Antichristianisme is a mysterie that is so couertly carried that Antichrist can hardly be discerned when hee is come Bullinger Fox Pareus Brightman c. so that many shall be deceiued which were not so if he were a professed enemy and had Enoch and Elias to fight against him Our Diuines generally hold that there is set forth a reedifying of the spirituall Temple of God being ruined and almost râ—zed to the ground by the fury and malice of the enemies thereof as in the like figure Ezech. 40. c. is set forth the reedifying of the materiall Temple being destroyed by the Babylonians after their returne from captiuity Euen as when one is set to measure ground for any building to bee set vpon it it doth argue an intention to build there Now as the Temple of old did consist of an house called the Temple and an Altar and such as came to worship there so the spirituall Temple is described by way of allusion to it by these parts 2. But touching the outercourt there is difference in the reading Pareus following Luther and the copies of Robert Stephanus readeth it the inner Court but Arethas the outer and so Arrias Montanus Oecumen August Beda Tho. Aquin. Abbas Ioachim Rupertus Haimo Beza c. But the difference in the sense is nothing the Court whether inner or outer is left vnmeasured to figure out the power which the Gentiles should haue there euen in the time of the repairing of the decayes of Gods Church by oppugning errour and teaching the truth But what is meant by the Court is hard to determine Some vnderstand the Popish Clergy Pareus Bullinger which together with the Pope haue apostatized from the truth these are not to be measured but left out as aliens from the grace of God and fitly are they set forth by the inne Court which was the Court of the Priests Some vnderstand all the Papists Brightman Forbs Grasserus which by this figure are set forth to be more than the professours of the truth as the Court was greater than the Temple and the city yet farre greater than it so the Lord would
in Daniel figured out by a Leopard and of the Persian figured out by a Beare and of the Assyrians figured out by a Lion for euen the Persians and Assyrians are Mahumetans though vnder another King the blasphemies also of this state against Christ and the warres with all Christians and the inuincible power doe all agree But for so much as this beast is said to haue seuen heads Chap. 17.9 10. which are interpreted Chap. 17. to be seuen Mountaines and seuen Kings whereof fiue are fallen one is now in the writing of this said to be and the seuenth yet for to come it cannot possibly be applied vnto the Turke but vnto Reme famous for the seuen hils and the diuers manners of gouernment like so many Kings Againe one of these heads is wounded to the death and yet liueth againe and the second beast comming with wonders to deceiue the world causeth men to worship this beast which can no way agree vnto the Turkish State Tertul. Ieronim Eusebius Orosius Bullinger Fox Osiander Iunius Aretius Whitaker Grasser Seb. Meyer Aug. Marlorat Primasius Rupertus Haimo Others therefore will haue this beast to be a figure of the heathen Emperours of Rome set forth in Dan. 7.8 by a beast with ten hornes and with a mouth speaking great things The seuen heads some will haue to bee seuen sorts of gouernment in that state viz. of Kings Consuls the Decemuiri Dictators the Triumuiri Emperours and Popes as Petrus Artopaeus and Fulke Some seuen particular persons who gouerned that state either the first from Romulus to Tarquinius or from Iulius to Nero or from Nero to Nerua as Bullinger and Dauid Chytreaus The ten hornes some apply to all the Kings vnder this Empire who ioyning their forces together sought to root out Christianity Some to the Consuls reigning in seuerall Prouinces who had power like Kings as Borrheus and Chytreus and some to those â—en Tyrants in speciall who stirred vp the ten persecutions Nero Domitianus Traianus Antoninus Seuerus Maximinus Decius Valerianus Aurelianus Dioclesianus and Maximinianus together as Fox Dent. And this Empire some say is likened to a Leopard for velocity in conquering as the Grecian was Alphonsus Fox to a Beare for voracity as the Persian was and to a Lion for courage and audacity in attempting as the Assyrian was or simply because these rulers were as outragious against the people of God as these wilde beasts vsually are For other circumstances about this beast they shall be further considered by and by * Irenaeus Ambrose Prosper Methodius Arethas Andreas Bellarmin Gagneus Ribera There is a third opinion of such as hold Antichrist to be figured out here both by the first and second beast affirming that they are both one and the same but in diuers respects said to be one and another for which they bring diuers reasons First because the description of this beast of the little horne in Daniel which by the consent of all is a figure of Antichrist doth notably agree Secondly because the beast out of the bottomlesse pit Chap. 11. which is Antichrist and this out of the sea is all one Thirdly because that beast Chap. 17. which is Antichrist and this is all one Lastly whatsoeuer is to be expected in Antichrist for blaspheming for vniuersall reigning and for being followed and adored is attributed to this beast Hitherto therefore euen the most learned amongst the Romanists agree but when it is more particularly determined who this Antichrist is they part for they expect one to come and ours hold that he is the Pope of Rome with the whole succession of that Sea euer since Phocas granted vnto him to bee vniuersall Bishop These two opinions howsoeuer they may seeme either of them so probable as that it is hard to except against them yet if some circumstances be considered they doe neither fully satisfie but there is need yet to finde out some other exposition of these visions For first that of the Heathen Emperours cannot be so well approued because the Deuils fight by his instruments against the Church in her desolate estate is here set forth as is most plaine from the last words of the twelfth Chapter which as it hath beene proued must needs be referred to the times of Popery and not of Heathenisme and the time of two and forty moneths and the circumstance of making warre with the Saints doe so agree with the beasts making warre with the two Witnesses and the holy Cities being trodden vnder foot two and forty moneths Chap. 11. as that it is doubtlesse the same vnder another figure and in other words Againe for that of the Roman Antichrist howsoeuer he be here set forth yet I cannot see how two beasts rising out of diuers places at seuerall times and shapes should be one the same It is true indeed after mention here once made of two both in the end of this Chapter and afterwards Chap. 17. we reade but of one yet this proueth not that they are both one for the word is varied Chap. 17. and that which is here another beast with two hornes is there a woman sitting vpon the beast and Chap. 19.20 the false prophet and so likewise Chap. 20.10 For the beast and the false prophet are cast into the lake of fire It seemeth therefore to mee that by the first beast is to be vnderstood the Imperiall Roman state diffused thorowout so many Countries and Nations all ouer which Antichrist reigneth and by the second which is afterwards said also to be a woman and a false prophet the Hierarchy of Rome which as Antichrist swaieth all against the truth of Christ causing men rather to reuerence and to stand in awe of his greatnesse which consisteth in the beast whereupon he rideth and which hee weildeth and ordereth at his pleasure And to this Pareus in effect plainly commeth Pareus Chap. 17.8 when as hauing found some incongruities in the expositions of all others about the beast of which it is said It was and is not and yet shall ascend he determineth that Antichrist was in the Heathen Monarchy of the Romans because that Monarchy afterwards became Antichrists and yet hee is said not to be that is in Saint Iohns time because he had not yet that power And according to this all circumstances will well agree neither can any exception be iustly taken against it The beast comming out of the Sea setteth forth the Roman Empire generally to be considered from the first arising thereof euen vnto the end with a speciall reference to that which should be done therein in the two and forty moneths or 1260. daies or a time times and halfe a time of Antichrists iurisdiction when the Church should be most indangered for the better knowledge of which Antichrist this state wherein he should gouerne is so fully described So that if any man shall obiect that the order of these visions this being after the persecuting of the
follow that it is a vaine thing to search into these mysteries wheras we are in sundry places commanded and incouraged so to doe The third is absurd because they enter into heauen who goe thither in soule as all the godly doe continually whensoeuer they depart out of this life The fift is too particular in applying this entring to the Iewes and both fift and seuenth too much strained in making the smoke a signe of obscurity for as these plagues shall be executed certainly we shall be more enlightened in the mysteries of God here set forth Note Note that the world is deceiued in their common tenent that they can repent when they list let them consider this example and tremble taking time before the smoke of Gods anger for their persisting in sinne become so great that not one of them can enter his Temple The Israelites hardened themselues Heb. 3. wherefore God sware that they should neuer enter into his rest no more shall they that now harden themselues in hope of turning afterwards soone enough to obtaine mercy Againe see a reason why now a long time the proceedings of the reformed religion hath beene almost at a stand little ground more being gained of the Papals It was thus appointed to bee in the purpose and decree of God long agoe whilst the vials are powring out against the Papacy none can enter the Temple But the time shall come when that all these vials being emptied the nations shall thicke and threefold be brought in with vs to worship God aright CHAP. XVI AND I heard a great voyce out of the Temple Vers 1 c. saying to the seuen Angels Goe and powre out your vials of the wrath of God vpon the earth And the first went and powred out his viall vpon the earth Quest 1 c. What are the plagues here figured out and at what times are they or shall they be executed Answ Some hold that the iudgements of God vpon the world for sinne euer since the time of the Gospell Napier are here figured out in seuerall ages 1. From the yeere 71. to 316. when the Roman Empire was iudged diuers wayes 2. From 316. to 561. when the seat of the Empire being translated to Constantinople it was left as a prey to the Gothes 3. From 561. to 806. when Mahumetisme ouerspred the world and became a great plague vnto it 4. From 806. to 1051. when contentions were rife about images and men blasphemed calling them Gods that were no Gods 5. From 1051. to 1296. when Zadock an Emperour of the Turkes inuaded the Roman Empire more and more to the great astonishment of those that were of this Empire 6. From 1296. to 1541. in which time was Ottoman the great Turke who wan Constantinople comming from Euphrates and then by the solicitation of agents on both sides said here to be vncleane spirits they were stirred vp to fight many battels both they of the Popish and of the Mahumetan religion 7. From 1541. to 1791. when all shall either be Papists Protestants or Neutrals being diuided into three parts and in this age the world shall end And thus they parallel these seuen vials with the seuen trumpets before going Others not much differing for they referre these plagues also to this large space of time by the first vnderstand the great Fox plague vpon the heathen persecutors in the dayes of Gallus and Volusianus which was a little before the ten yeeres persecution by Dioclesian By the second and third the destructions of heathen Emperours by violent deaths being as the sea and of subordinate powers vnder them being as riuers By the fourth that extraordinary heat of the Sunne in the campe of Antoninus Philosophus the Emperor about an 162. in his expedition against the Marcomanni when his whole army hauing beene oppressed herewith by the space of fiue dayes together and now ready all to perish a great showre of raine was obtained by the twelfth legion being full of Christians By the fift the ruinating of the Roman Empire by the Gothes Vandals c. By the sixt the iudgements which came vpon the world by the Turkes and Tartarians before figured out vnder the sixt trumpet after which all ioyne together against the truth the Dragon which is the Deuill the beast which is the Pope and the false prophet who is the Mahumetan for though one of these is against another yet in this they ioyne all together that they persecute Christ in his members Iudg. 5.19 But they assemble together none otherwise than Iabin and Sisera did at Megiddo that is to their owne destruction in the end By the seuenth the end of all things Neither of these expositions can stand because the first of these plagues is inflicted vpon such as beare the marke of the beast as is expresly said vers 2. Wherefore they must needs haue all reference to the latter times after that Antichrist had long tyrannized and compelled men to beare his marke putting to death all that refused so to doe Others therefore more rightly apply these plagues vnto the times since that Antichrist began to be discouered by men zealous for the truth of God But yet in the particular declaration of themselues they differ much one from another Some by the first plague vnderstand the French pox the beginning whereof is noted to haue beene ann 1494 in the Neopolitan warre made by the French and Spanish Bullinger by meanes of an whore in their army with this loathsome disease especially the Friers and Nuns of France are plagued who are such infest enemies against Matrimony By the second the pestilence which is caused by the corruption of waters and aire By the third the chiefe Doctors of the Romish religion who are compared to riuers of bloud because such incendiaries of war in all parts of Christendome By the fourth some great drought breeding feuers and hot diseases in mens bodies the cōmon effect whereof is to make them outragious By the fift the obscuring of the glory of the Popish religion by the arising of the light of the truth that being now detested as full of errours abominable which before drew all men vnto it as most venerable By the sixt the taking away of the profits of the Roman Sea which were wont to come from the countreys round about whereby it shall be made weake and feeble and so be quite ouerthrowne by the professours of the truth who are meant by the Kings of the East for they are said to be Kings and Priests vnto God and as Euphrates was to Babylon so the Popes rich reuenues are a defence to his Sea Against this plague the Pope bestirreth himselfe sending out his Legats which are said to bee three euill spirits like frogs because they are euer croaking in the eares of kings and princes of the earth to moue them to warre for the defence of holy Church and they are three that is a full number likely to
of an horrible sinne viz. making God a lier which he cannot but seuerely reuenge CHAP. 5. VERS 16. If any man seeth his brother sinne a sinne not vnto death let him aske and he shall giue life vnto him to those that sinne not vnto death There is a sinne vnto death I doe not say concerning that that he should aske c. The sinne which is vnto death here spoken of Oecumen in 1 Iob. 5. is that sinne from which there is no shew of conuersion and to retaine in the minde iniuries done for the wayes of those that keepe iniuries done in their mindes tend vnto death saith Salomon Prou. 12. because such alwaies keeping anger in their mindes against their neighbours are neuer led with true penitencie but sinne impenitently And lest some such sinne as hee speaketh of should be thought incident to the children of God hee cleareth them not onely in respect of the sinne which is vnto death but of that which is not vnto death saying Vers 18. Euerie one that is borne of God sinneth not But that none such should grow secure he immediately subioyneth that this commeth to passe because hee keepeth himselfe so that if hee should not daily haue a great care of himselfe hee should be subiect to sinning By the world which is said to lie wholly in sinne Vers 19. the vnconuerted are to be vnderstood such as wee sometime were and like vnto whom still wee are through aptnesse to sinne Vers 20. but that God hath giuen vs to vnderstand and so to auoyd that which others runne vnto This place by the confession of Saint Augustine Mayer is one of the hardest of all the Bible August ser 11. de verb dâ—ami and therefore diuers Expositors haue expounded it diuersly Augustine himselfe after that hee had deliuered one exposition Sâ—ym in â—onte cap 21. Retract l 1 c. 19. Siquis in sâ—chrata mentis peruâ—rsitaâ—e hâ—ne vitam sinâ—erit that the sinne vnto death is the enuying of our brothers grace retracteth giuing another that it is the finishing of this life in the wicked peruersnesse of his minde and this is followed by many Hieronym in cap. 14. Ierem. Glos interlin Lyranus Magister sent 2 sent d. 43. And hereupon some Popish writers inferre prayers for the dead that haue not died in obstinacie but shewing penitencie before their death Lorinâ—â— in 1 Ioh. 5.16 But this collection is worthily reiected by one of their owne side because it is not spoken as of sinnes done heretofore but now in doing and therefore whilest a man liueth If any man seeth his brother sinning not hath seene him to haue sinned Some vnderstand by the sinne vnto death a mortall sinne by that not vnto death Glâ—ss Cassianus Call 1â— c 10. Oâ—ig Hâ—â—â— 12. iâ— Exâ—d a veniall that is a smaller and lighter offence such as idle words vaine behauiour or wanton lookes and hereupon the Popish found the distinction of mortall and veniall sinnes teaching that some grosser sinnes onely deserue death and that lesser sinnes doe not make the soule subiect to death Now because it is absurd the sinne vnto death being thus vnderstood to expound this sentence as the words run the glosses say that common persons are not to pray for such but the Priests onely to whose censure they are to be referred But this also is worthily reiected by one of their owne side Lorinâ—â— in 2 Ioh. 5.16 because it is added that he shall giue life to those that sinne not vnto death whereby is intimated that the sinne to be prayed for maketh the sinner subiect to death also And it is a poore shift to say that the Priests might pray for such as sinned vnto death but not the common people seeing Saint Iohn enioyneth a vacation from prayer to all in this case That there are some sinnes not worthy of death is also contrarie to all true Diuinitie See Iam. 2.10 Deut. 27. vers last Matth. 5.19 Matth. 12.36 Some againe vnderstand the sinne against the Holy Ghost which is out of malice to impugne the knowne truth Beza Piscator Carthâ—s Faber Stapul when the Spirit enlightning the minde to vnderstand the truth yet it is of spight and malice impugned as the Scribes and Pharisies contrarie to their knowledge did maliciously set themselues against Christ when any commit this sinne they say we are not to pray for it Matt. 12.31 32. because our Sauiour Christ hath pronounced that it shall neuer be forgiuen Hil. in Psal 140. Neere vnto this exposition commeth Hilary expounding it of sinne committed out of certaine knowledge and malice and Chrysostome Chrysan Psal 49. And to this indeed doe I subscribe if a man sinneth out of infirmitie raise him vp by prayer and by good counsell Gal. 6.1 but hee that is a brother and maliciously leaueth his Christian calling doing presumptuously contrarie to his knowledge deriding all admonitions and scorning them cast not holy things to such dogs Matth. 7. neither admonish nor pray for them any more And neere vnto this commeth that of Oecumenius expounding it of such as are not led with any penitencie But the meerely impenitent are not to be excluded from our prayers for by praying a mollified heart may haply bee obtained for them as for Saul by Steuens prayers otherwise no persecutors might haue beene prayed for Matth. 5. which notwithstanding was vsuall and is commanded Some vnderstand adulterie after Baptisme which shall neuer be forgiuen Tertull. de Pudicitia c. 2. 19 but there is no ground for this in the holy Scriptures Some vnderstand blasphemy against God the punishment whereof was death and touching which it is said Anastas Nicenus quaest 58. in Script 1 Sam. 2.25 If a man sinne against God who shall plead for him But the contrary vnto this is plainly taught by Christ saying Euery sinne and blasphemy against the Father and against the Sonne shall be forgiuen Some vnderstand it of those that leaue the faith falling againe to infidelity and idolatry or of excommunicate persons Gagnous Turrian but such as in time of persecution haue beene beaten from the faith haue returned againe and seeing the end of excommunication is to bring the offender home by repentance I cannot see how such as are excommunicate may be reckoned amongst those that are not to be prayed for There is a sinne not vnto death The vulgar Latine hath it Vers 17. Caictan Salmeron There is a sinne vnto death But by Popish Writers themselues it is acknowledged to be corrupted herein though some thinking that this being granted will make much against them will by no meanes yeeld vnto it Yet all ancient Writers who haue had occasion to mention this Text reade it according to the Greeke as Tertullian Ierom Ambrose and Pactanus and later Writers as Varablus Iohannes Benedictâ—us Clarius c. Touching him that is borne of God Vers 15. who