he contradicteth him saying That there are many of them that are predestinated vnto life that goe out of the Church and some that are in the Church and in grace are Reprobates What will not these men dare to say that are of such impudency to disgrace and gaine-say what an Apostle of Christ hath written if it maketh against their conceits But against this slander be it knowne that the going out of those that were not truly faithfull that it might appeare that they were such was mentioned to very good purpose both for the comfort of such as truly beleeue and vpon due consideration embrace the Gospell and for the credit of the truly faithfull For it is a great comfort to the true Christian to be assured that he shall keepe his standing and not be giuen ouer when he hath embraced the truth to such blindnesse as that he should afterwards be led away after error and of a Christian proue Antichristian and it maketh much for the credit of the truly faithfull that no such are thus mutable but only some intruders that lurke amongst them for a time that were neuer indeed of their number therefore might turne to any thing And lastly this may serue to warne euery man to take heed how he embraceth the Christian Religion lest not being an hearty and serious professor of it he be in iudgement giuen ouer to be an Antichrist to his greater condemnation What is meant by the anointing from the holy one and their knowing of all things This anointing is the inward illumination of the holy Ghost Gre. 5. Mor. c. 19. allocutio intimae inspirationis quae humanam mentem contingendo subleuat Iren. l. 4. c. 43. Chrysma doctrinae so Gregory saith saith that it is the allocution of internall inspiration which by touching doth eleuate mans minde Ireneus calleth it the anointing of doctrine Some haue wrested this place to proue the vse of Chrisme in baptisme whereas indeed it is not any external thing which he meaneth here but internall seeing by nothing externall we attaine to the knowledge of diuine mysteries but by an inward illumination Yet it cannot be denied but that the anointing of those that were baptized Cypri Epist 70 72. Tertul. l. de resur carnis is very ancient for Cyprian maketh mention of it ascribing too much vnto it and so doth Tertullian and Cyril Catech. 3. and Basil de sp s cap. 28 c. But Iustin Martyr maketh no mention of it whereby it appeareth that it was not in his time Athan. Orat. 2. contr Arrian And Athanasius saith plainly that Christ was not anointed with oyle and bestowed the spirit without any such Ceremony Euseb lib. 1. Hist cap. 4. Platina de Syluestro Eusebius saith that Christians are no more anointed with types and figures but by the naked vertues themselues And Platina saith that Syluester was the first that instituted this anointing Wherefore S. Iohn doubtlesse doth not insinuate any such Ceremony here but onely the inward anointing to vnderstand Touching the holy one some with Tho. Aquinas hold him to be Christ Beda Oecumen Faber Stapul Piscator as Beda some the holy Ghost as Oecumenius and some both as Carthusianus and Faber Stapulensis I subscribe with Piscator vnto the first for of the fulnesse of Christ we all receiue of the holy Ghost Iohn 1.16 and he often promised to send the holy Ghost Ioh. 14.26 that should instruct his in all things Their knowing of all things was of all fundamentall points of faith wherein these Antichrists did labour to seduce them as all agree and not such a knowledge as vnto which nothing more could be added 2 Pet 3.20 for wee are still to grow in knowledge and grace What is meant by saying that he is a lyar who denieth Iesus to be the Christ nay he saith Who is a lyar but he Vers 12. Is there none other lye but this or can he not truly be said to be Antichrist who doth not plainly deny Iesus to be Christ Beda Faber Sâ—â—â—â— To the first Beda answereth that this lye is so great that others are nothing in comparison of it but Faber better if such an one be not a lyar who is a lyar because to deny Iesus to be Christ is a most notorious lye To the second it is commonly answered that it is chiefly spoken against the Iewes who denied Iesus the sonne of Mary to be Christ and against Simon who said that there was another Iesus who descended from Heauen into Iordan as Oecumenius hath it Oecumen For this was a chiefe reason of S. Iohns writing both of this Epistle and of his Gospell to declare that Iesus is the Christ as he expresly speaketh Iohn 20.31 But it cannot hence be collected that none can be rightly said to be Antichrist but he that directly denieth Iesus to be the Christ and the Sonne of God for there is a denying of him euen by those that in word acknowledge him they confesse Christ Tit. 1.26 but in their deeds they denie him And I haue already shewed that by the consent of all the Fathers any heretike or wicked person is an Antichrist Valentinus is condemned by Oecumenius for a notorious Antichrist because hee said that besides God the Father of Christ there is another Father that cannot be named Cerinthus is held to haue beene Antichrist because he taught that Iesus began to be the Sonne of God in his baptisme not before and that afterwards the Spirit went away from him againe and then he suffered death and they who haue denied Christ to be God are also censured as denying the Son And by the like reason the Pope denying such a Christ as is set forth in the holy Scriptures is Antichrist for he denieth him to be our only Mediator and Aduocate he denieth the merit of his passion to be such as that hereby we are perfectly saued from our sinnes and the punishments thereof seeing he teacheth a necessity of our satisfying for temporall punishments he denieth his ordinance of his blessed Supper in both kindes and he denieth his body to be a true humane body for such a body is in one place at one time onely c. If the Antichrist should directly deny the Father and the Sonne he were easie enough to be knowne neither could he possibly deceiue so many Christian people as it is said that he shall Reu. 13. Hee must therefore be onely couertly denying Christ but openly making a profession of him By what consequence can it be proued that he that denieth the Sonne hath not the Father Verse 2â— and so on the contrary side It is commonly answered that the Father and Son are Relatiues and therefore if the Son be denied the Father is also denied seeing he cannot be a Father vnlesse he hath Iesus to his Sonne because he is the onely begotten Sonne of the Father Againe the Father is denied because hee hath
of iudgement and our delight standeth firme in Gods Commandements To the naturall man the Law is an heauy burthen but to the spirituall such as all the faithfull are it being spirituall is a delight through the Spirit that is in them Note Note that the loue of God is not but in him that keepeth his Commandements the wicked man that tradeth daily in sinne whatsoeuer he boasteth of his louing of God yet he hath not one dramme of true loue in him Note againe Note that there is not that vnpleasant life which the world imagineth to the godly that make conscience of keeping Gods Lawes not daring to aberre here-from in any thing for Gods Commandements are not grieuous vnto them as all Iaacobs paines were not vnto him for the loue which he bare to Rachel as the Brides putting on of all her ornaments though it be some trouble yet it is not painfull but delightfull and so for any man to lay off his old vndecent clothes and to put on a faire new suit of apparell CHAP. 5. VER 6. This is he that came by water and bloud euen Iesus Christ c. and the Spirit witnesseth that the Spirit is the truth Vers 7. For there are three that beare witnesse in Heauen the Father the Word and the Spirit and these three are one Vers 8. And there are three that beare witnesse in earth the Spirit the Water and the Bloud and these three agree in one Hauing spoken of our regeneration and adoption to be the Oecumen in 1 Ioh. sonnes of God here he proceedeth to 5. set forth the Author of it Christ Iesus and by what meanes it is effected namely by water and bloud and therefore to shew this he declareth by what meanes he as he was man came to be adopted through whom we partake of the same dignity namely by water and bloud And indeed there was a threefold testimony Matth. 3. that hee is the Sonne of God First in the time of his baptisme by water Secondly a little before his bloudy passion when that voice came again from Heauen like thunder Iohn 13. I haue glorified my name and will glorifie it Thirdly after his death when he arose againe which could not be but by a diuine Spirit in him In that these three the Water the Bloud and the Spirit are said to agree in one the meaning is that they agree in testifying the same thing that Christ is the Sonne of God and that wee by him are made so likewise yet some Fathers thinke that the Father testifying of him in his baptisme is meant by the Spirit Concerning the Bloud and Water Mayer wherein the chiese difficulty of this place lieth I finde no difference almost in others from this of Oecumenius Th. Aquinas Thomas Aquinas vnderstandeth the Water of our Baptisme and the Bloud set forth hereby for the washing away of our sinnes and so doth the Glosse Glos â—rd Beza Beza addeth also the Bloud represented in the Lords Supper But for so much as the Water and Bloud by which Christ came is spoken of I rather assent to Oecumenius But for that which is added It is the Spirit that witnesseth that the Spirit is truth I doe not thinke that the Spirit here setteth forth his resurrection but the Spirit descending at the feast of Pentecost as hee had promised When as the speech may seeme to be strange as we reade it according to the Greeke the vulgar Latine rendreth it The Spirit testifieth that Christ is truth but for so much as here a word is plainly altered that ought not to bee we must rather cleaue to the originall and so the words will carry a good sense if we vnderstand them as Faber doth Faber Stapul because the Spirit is truth these last words seruing to illustrate the former as if he should haue said It is the Spirit that giueth restimony vnto Christ and his testimony ought to bee receiued because the Spirit is truth For that which followeth of the three that beare record in Heauen and the three in earth these things being thus premised it hath no difficulty in it Beza by the Spirit will haue the vinifying vertue of the Spirit vnderstood shewing it selfe in the faithfull who are by Baptisme ingraffed into Christ but I rest vpon that which hath beene already deliuered The Water and Bloud which are said to be vpon earth and the Spirit Aug contr Maxin inum c. 22. Th. Aquinas Gorran Gagneus are expounded by some of the Water and Bloud that flowed out of his side vpon the Crosse and of the water of his teares when he wept ouer Ierusalem and of the bloud which hee sweat in the Garden Bloud came from him at other times also testifying the truth of his humanity as at his circumcision and when hee was scourged Mat. 27. By the Spirit they vnderstand the Spirit that he gaue vp when in his Passion he said Father into thy hands I commend my Spirit And so they make these three the witnesses of his humane nature the preceding three of his diuine which doth not seeme improbable to me but let the Reader consider Touching the words following Vers 9. wherein the diuine testimony from heauen is further vrged comparatiuely by the consent of all Expositors the testimony of men there is the testimony of the Prophets who spake of the Messiah to come if this be receiued then much more the Testimony immediatly from Heauen ought to be receiued it being beleeued that this is the Messiah who hath already come Or it may be an allusion more particularly as some will haue it to that Law of witnesses at the mouth of two or three witnesses euery word shall stand For if humane testimony must be beleeued much more the diuine He that beleeueth Vers 10. Oecumen hath the testimonie in himselfe that is by being made the sonne of God such as hee beleeueth Christ to be for it is by the Spirit of Christ that he beleeueth this Note Note that if vpon testimonie we beleeue things then there is great reason that without all doubting we should beleeue in Christ touching whom there hath beene so ample testimonie the Father from heauen pronouncing him to be his dearely beloued Sonne the Spirit by comming downe and resting vpon him and his owne declaring of himselfe by signes and miracles for hereby it plainely appeareth that he was the Sonne of God Then the water and bloud that flowed from him which could not come from a phantasticall but a true naturall bodie and his giuing vp of the ghost for hereby he is manifested to haue beene man If any be incredulous and doe not beleeue Note it is because they haue no part in Christ for had they interest in him they should then haue him by his spirit dwelling in them and so they could not but turne witnesses of the same themselues The vnbeleeuing and doubtfull herein are guiltie
himselfe hauing his beginning from none which was before all time which is to come to iudge the world some of the essence of the Trinity euery Person being by this periphrasis vnderstood expoundeth them of God the Father though common to euery hypostasis as a periphrasis of his eternity which is now was before all worlds and shall be for euer and euer for so which is to come is to be expounded which shall be without any mutation or shadow of change and hee obserueth the same description of the Sonne vers 8. Touching the seuen spirits hee sheweth that some haue taken so great offence at this that they haue reiected this booke for setting forth seuen spirits when the Spirit of God is but one Some againe by the seuen spirits vnderstand the seuen Angels that minister before the throne of God as Lyra Andreas Ribera c. for there are seuen principall Angels to whom the care of mankinde is committed of whom it is spoken Tob. 12.15 I am the Angel Raphael one of the seuen which are before the Lord and Clem. Alex. saith Lib. 6. Strom. There are seuen Angels who haue the greatest power by whom God prouideth for all men But this cannot stand because he prayeth for grace from the seuen spirits to giue which is a propriety of the godhead onely and therfore the seuen spirits are ioyned vniuocally with God the Father and the Son as being together with them the efficient cause of grace By the seuen spirits therefore in this place is to be vnderstood the holy Ghost according to the most common exposition both of ancient and moderne Diuines it is called seuen spirits either for the multiplicity of graces or reference being had to the seuen Churches for which it is as sufficient as if there were seuen spirits Touching Iesus Christ put in the last place it is to bee vnderstood that a precise order is not obserued in other places in speaking of the Trinity for 2 Cor. 13.13 Iesus Christ is first named and then God the Father All other expositors speak almost to the same effect so that what hath already beene said may fully suffice for the resoluing of all these doubts without adding more Whereas there is a little difference in expounding that periphrasis of God which is which was and which is to come vnderstand both his eternity and his immutable constancy and it will easily be reconciled and so it will be no small comfort vnto vs to consider that God will be the same gracious God vnto his Church that euer he hath beene and is so farre from delaying as that he is euen now vpon the point of comming to accomplish what he hath promised Quest Why is Christ called a faithfull witnesse and the first-borne from the dead When as it is to him that all others giue witnesse and hee is not the first that arose from the dead for Elisha raised one and Lazarus was raised vp before and many dead bodies of the Saints arose at the time of his passion Answ The threefold office of Christ by the consent of all is here set forth the faithfull witnesse his Propheticall the first-borne from the dead his Priestly Prince of the kings of the earth his Kingly office and he is called the faithfull witnesse as the head and chiefe of all that with their bloud haue sealed the truth the same is said of him also Ioh. 3.11 chap. 5.31 32. chap. 18.37 1 Tim. 6.13 1 Ioh. 5.7 He is said to be the first-born from the dead because the chiefe and the Lord of all who arose from the dead by his owne vertue and shall raise vp all at the last day And of these offices the first thus set forth serueth to shew the vndoubted certainty of these things and the other may comfort vs in respect of our resurrection whereof his rising againe is a certaine argument when wee shall bee borne againe to immortality as we were first borne to corruption Quest How are wee made Kings and Priests vnto God Vers 6. and wherefore are these things commemdrated Answ Wee are made Kings Rom. 8.16 because assumed to bee coheires with him of the kingdome of heauen Rom. 12 1. and Priests because wee offer our selues vp as a liuing sacrifice vnto God when we mortifie our sinnes Now this together with his loue towards vs and his washing away of our sinnes are reckoned vp as three effects of his threefold office giuing vs perpetuall occasion of ascribing all glory and praise vnto him Quest Why is mention made of his comming with the clouds when they that pierced him shall see him Vers 7. Answ For the comfort of the godly and for the terror of the wicked for though he may seeme for euer to be absent in the midst of so many miseries endured by his Church yet hee shall come againe to iudge and reward euery man according to his workes at what time the cause of the Church shall bee vindicated and his bloudy and cruell enemies which haue pierced him shall weepe and waile and seeke in vaine to hide themselues from his angry and terrible presence And it is to be noted that he saith He shall come with the clouds not in the clouds to intimate his diuine maiesty this being a part of Gods glory in his going forth Psal 97.2 Clouds and darknesse are round about him Quest Why is it againe repeated which is which was Vers 8. and which is to come Alpha and Omega Answ Ribera expoundeth this of the Trinity as if these words were the beginning of the vision but by the consent of all others it is spoken of Christ to put it out of doubt if any should question his comming to put his enemies to confusion for there is no doubt to be made hereof because he is the Lord Almighty thus he was at the first and thus he will bee at the last That it is spoken of Christ appeareth also vers 11. and 17. and so it is applied by Nazianzen Orat. 35. Ambros lib. 2. cap. 3. de fide and Athanasius in Matth. 11.27 Whereas he addeth saith the Lord this is done after the manner of a Prophet And hitherto of the proeme or entrance of this booke now followeth the body of it which Pareus diuideth into seuen visions the first whereof is from vers 9. of this Chapter to the end of the third containing nothing propheticall but altogether doctrinall and historicall The other six visions are altogether propheticall of things to come but onely in three places where the argument of the vision requireth a repetition of some things past as Chap. 12. where is a repetition of the first beginning of the Gospel and Chap. 17. where mention is made of fiue kings which had beene before and Chap. 20. the beginning of the binding vp of Satan for a thousand yeeres being begun fiue and twenty yeeres before at the destruction of Ierusalem when the Iewes had no further power
all earnestnesse in that hee is said first to haue ouercome which argueth thus much CHAP. IIII. IN this and the fifth Chapter the Lord being about to reueale things to come vnto Iohn to the end of the world taketh him vp into Heauen in the Spirit because from hence only can the knowledge of these things bee attained vpon earth it is knowne what is past and present but not what is to come no not by Astrologians or Sooth sayers or idols wherein Deuils spake For let them tell what shall come and say they are gods as speaketh the Prophet Esay Here is first declared in what great state and maiesty the God of heauen reigneth and the Lambe of God the Lord Iesus Christ Quest 1. Who was it that sate vpon the throne Vers 3. and why is he like vnto a Iasper and Sardin stone and what meaneth the rainebow about the throne like to an Emrald Answ It is agreed by all that hee which sate vpon the throne was God the King of all but for the likenesse here mentioned there is great difference Some considering the colour of the Iasper to be greene of the Sardin to be red Ioachim Forbs Brightman and of the Emrald to be a pleasant bright green will haue the holy Trinity here set forth the Father in whom all haue their being and growth by the Iasper the Sonne who was all red by that bloudy death which he suffered for our sinnes by the Sardin the Spirit who is the comforter by the Emrald This doth not so well agree because so the Spirit should not be one with the Father and the Sonne as the rainebow round about the throne and he that sitteth in the throne are notall one Others will haue the two natures of Christ set forth here the diuine by the Iasper and the humane by the Sardin Ambros Amâ—ber Pareus and the grace and mercy of God towards man in him by the rainebow which was first appointed for a signe hereof but against this maketh that which followeth of the Lambe Cha. 5. for if he were in the same vision sitting vpon a throne in this similitude he could not bee at the same time in the similitude of a Lambe also Others will haue the Father and Sonne set forth by these two precious stones Bullinger and the holy Ghost by the thunder and lightnings proceeding out of the throne but for so much as these are things of terrour and the Spirit the comforter wee cannot vnderstand it thus Others will haue the deluge of water set forth by the Iasper and the fire of the last iudgement by the Sardin Tyconius Beda Primasius Rupertus and the interim of peace and grace between these times by the Rainebow but how the greene Iasper should set forth water I cannot see nor why the Lord should carry a similitude whereby these things may be expressed seeing in heauen he appeareth as he is in himselfe most and not so much as he is in his works and iudgements Lastly not to reckon vp all the expositions but these which may seeme most probable Pareus followeth this though he defendeth that of the Son of God also some vnderstand by these precious stones the excellency of God both in respect of his glory and that singular vertue that is in him which nothing can more fitly expresse than precious stones for colour and appearance admirable no lesse admirable in vertue and operation Viegas And more particularly they may well set forth his mercy by which all things liue and are in their vigour greene and flourishing and his iustice through which hee becommeth fiery red in his anger against sinne Confer Ezech. 1.27.28 The life of all vegetable things is declared by greene and life of sensitiue things by red arising froÌ„ bloud it may be that God is here shewed to be the Author of all life Vers 4. Tyconius Beda Primasius Bullinger The rainebow like an Emrald is the reflexion of these colours further declaring the brightnesse of his glory and is a setled signe of peace to all the inhabitants of heauen who shall neuer bee cast out any more as the ambitious Angels sometime were so that it is good being there and great reason there is why our hearts should bee alwayes thitherward that we might behold this glory and be out of that mutable condition wherein we now stand Quest 2. And round about the throne there were foure twenty thrones and foure and twenty Elders c. Who were these Elders sitting vpon thrones round about Answ Some vnderstand the twelue Patriarkes and Apostles as Fox and Pareus relate some the whole Church represented by them seeing the Church vnder the old Testament sprang from the Patriarkes and the Church vnder the new from the Apostles and the Church now is twice as great as of old when it was in twelue Tribes and therefore this number is well doubled Fox some vnderstand nothing but a shew of the dependancy and subiection of all principalities vpon and vnto God because they cast downe their crownes which they haue of gold some the foure twenty books of canonicall Scriptures in the old Testament Grasserus Lastly some vnderstand the most excellent of those which haue beene set vp in the Church of God Richard de Sancto Victore Rupertus Pannonins Ioacbimus both vnder the old and new Testament who sit now as Senatours about the great Emperour in heauen not that there are no more but iust thus many but because a counsell amongst the Iewes did anciently consist of foure and twenty this certaine number is put for an vncertain as the Priests appointed also to serue in the Temple by course in the dayes of Dauid were foure and twenty And this is most probable because to the twelue Apostles are promised twelue thrones and so likewise without doubt all Apostolicall persons shall be likewise most highly aduanced in the kingdome of glory being placed as Counsellers of State neerest about the King As for the other Expositions first it were a great wrong to others more worthy than many of them to hold that they are not as neere vnto God as the twelue Patriarks Secondly it were improper here to vnderstand the whole company of the Church triumphant who are spoken of more particularly Chap. 5. v. 13. Thirdly it doth not agree by Senatours appearing in heauen to set forth all Princes whereof many shall neuer come there And for that of the foure and twenty bookes I cannot conceiue any ground for it at all Quest 3. And out of the throne went thunders Vers 5. and lightnings and voices And seuen lamps of fire burning c. What is meant by these lightnings thunders and voices and what are these lampes Answ I haue already shewed that though these proceeded out of the throne yet the holy Ghost cannot be meant hereby Some obseruing three and three things mentioned here together Forbs Brightman lightnings
A Catalogue of those Authors out of whom any thing is taken in the following Expositions AMbrosius Artopaeus Augustinus Anselmus Athanasius Aretius Adam Sasbout Alcasar Ambros Compsae Abbot Andreas Alphonsus Arethas Abbas Ioachim Basilius magnus Beda Brightman Beza Bernard Blasius Viegas Baronius Bibliander Bullinger Bellarmine Beard Brocardus Chrysostomus Clemens Alexand. Cicillus Alexand. Caietan Caelius Clemens 1. Chitreus Collado Catharinus Dydimus Dionysius Dent. Epiphanius Eusebius Erasmus Forbs Franciscus Breus Fox Fulke Faber Stapul Franc. Lambert Gregorius Magnus Glossa Ordin Glos Interlin Graeca Scholia Gagnaeus Giffard Gorran Grasserus Hieronymus Haimo Herodotus Hugo Irenaeus Iosephus Ioan. Leonard Illiricus Iunius Luther Lioy Lyranus Lorinus Methodius Marlorat Mason Nicephorus Napier Osiander Oecumenius Origen Orosius Petrus Aureolus Pareus Petrus Damascen Piscator Petrus du Moulin Pirkins Primasius Pannonius Prosper Aquitan Ribera Rupertus Richard de Sancto Victore Ruffinus Syrus Interpres Strabo Sebastianus Meyer Sixtus Senensis Scaliger Sabellicus Suarez Sleiden Surius Thomas Aquinas Tertullian Ticonius Tremelius Tossanus Turrianus Vict. Zeger Viterbiensis Victor Vticensis Victor Antioch Whitaker TO THE HIGH AND MIGHTY CHARLES by the grace of God of great Britaine France and Ireland King Defender of the Faith c. Grace Mercy and Peace in Christ Iesus DRead Soueraigne for so much as J haue now a long time deuoted my selfe by writing to doe some seruice to this Church whereof the great God of Heauen hath made your Maiesty vnder his Sonne Christ supreme Head and Gouernour J haue thought it my duty now that by the Diuine assistance J haue finished this difficult Worke which is the first that J haue put forth since your Maiesties auspicious comming to the Crowne to present it to your Royall hands as being the best way that J haue to expresse my vnfained hearty loue and affection and exceeding great ioy for the happy Inauguration of another very Dauid againe for courage after such a Solomon for wisdome of another Iosuah after Moses after a Writer a Fighter of the Lords battels Onely J pray that he who alone moderateth the warres would likewise grant Victories to our Iosuah and to his Forces and Confederates that no idolatrous Amorites may be able to stand before him but now that their wickednesse is come to such an height they may be confounded and dissipated This must be their end as the Fountaine of all profound wisdome did long agoe reueale vnto Iohn neither can it bee long before they come to this end as the following expositions vpon Iohn I hope will make plaine to euery intelligent Reader The Reuelation the expounding of which is the chiefe part of this Worke was a Booke into the mysteries whereof your Maiesties Father of blessed memory delighted much to search as appeareth by that most worthy Monument which he hath left to all posterities hereupon and I doubt not but your Maiesty being Inheritor not onely of your Fathers Dominions but also of his Vertues is likewise affected with such holy Studies being indeed as a furtherance of courage and resolution so of true blessednesse as is peculiarly by the Spirit pronounced vpon this Booke saying Reuel 1.3 Blessed is hee that readeth and they that heare the words of this Booke The distractions of Kings I grant are great by reason of their manifold most important affaires yet it is the constitution of the King of Kings that they should haue his Word before them Deut. 17.18 and be reading therein all the daies of their liues that they might learne to feare God and not haue their hearts lifted vp aboue their brethren The marke at which he would haue them to aime is the feare of God and humility amidst so many and great temptations to pride and contempt the meanes to helpe to these glorious ornaments is daily reading My hope therefore is that my seruice tendred in this kinde though by the meanest amongst many will not be vnacecptable to your Royall Maiesty but that notwithstanding the great and diuers present distractions there shall be some times spared to meditate vpon these Expositions That speech of Chrysostome was notable to secular men Chrysost conc de Lazaro making their continuall worldly imploiments a Supersedeas to the reading of the Scriptures What sayest thou O man that thou hast no leisure by reason of thy worldly businesses to reade the Word of God the more thy distractions are the more need hast thou to reade that amidst the tossings of these tempestuous waues thou mayst enioy the perpetuall comforts and directions of the Scriptures Theodosius the second Theodos 2. though his distractions could not but bee great through the amplitude of his Dominions yet spared so much time in his priuate Closet to the Word of God that hee wrote the new Testament ouer with his owne hand and Alphonsus Alphonsus King of Spaine and Naples is said to haue read the Bible with the ordinary glosse fourteene times ouer Which things J mention not most Gracious Soueraigne but onely to adde fuell to your fire and oyle vnto your flame that the zeale which your Maiesty is well knowne to haue vnto the Word of God and to the truth therein set forth may bee yet increased till it commeth to be doubled as the spirit of Elijah was vpon Elishah For what seruice is there that wee the Ministers of Christs Gospell can doe comparable to this of seeking the through Sanctification of the Lords Anointed ouer vs and of polishing the rich Diamonds of grace vpon his Crowne that they be more and more resplendent and shining The bent of our Prayers both publike and priuate is daily this way and therefore let my Lord the King pardon the zeale of his seruants if when they can get any opportunity their exhortations bend this way also We reade of Gods blessings vpon the people of Israel vnder Dauid Solomon and Iosiah and generally how in the dayes of all the godly Kings and Gouernours that haue beene the Graces shining in them haue beene so acceptable as that the Lord hath delighted to doe good to the whole Kingdome for their sakes Your Maiesty is the very breath of our nosthrils and the light of our eyes that great Tree mentioned in Daniel vnder which we your Subiects as beasts and birds doe shroud our selues and make our nests being alone worth 10000. of vs. Jt is therefore the height of our ambition in our inward desires and outward endeuours that your Maiesty may be vpright hearted and valiant as Dauid wise as Solomon and of ardent zeale like vnto Iosiah And to this end doe we presse as into the Court of Heauen by our Prayers so into your Maiesties Court with Exhortations Treatises Discourses and Expositions not passing for any toile and labour any carping and cauilling of censorious Critikes or any enmity of Sycophants so that what we doe may be cordiall to him to behold whose vertues increase with his yeeres our eyes and hearts are all fixed The times are
hidden as to mention that to set forth hereby the excellency of this worke of conuersion Note Note that a man in errour or in sinne is out of the way of life and in the way of death yea he that is deceiued onely with errour in fundamentals is in a damnable estate though his life be otherwise vnblamable and full of good workes Let the seduced Papist then consider this and tremble to goe on in his errours Note againe Note that although there be sinne euen in those that are conuerted yet no sinne appeareth all is couered and cast behinde Gods backe he looketh now only vpon the studie care which they haue to doe his will this comming betweene his sight and their old sinnes whereas the impenitent and vnconuerted is full of sinne blemishing and deforming him in the sight of God so that he is all vgly and vile in his eyes as any lothsome leaper is in ours which should make a wicked man out of loue with himselfe and to turne from this estate seeing howsoeuer he thinketh that he hath but such or such a sin to answer for the truth is that he hath a multitude of sins Faber pelagus peccatorum yea a sea of sinnes as one speaketh Note lastly Note because Prou. 10.12 from whence this is taken it is said Loue couereth a multitude of sinnes that in loue we ought to endeuour all that possibly we can one to conuert another from sinne The excellency of the worke here mentioned should pricke vs forward to this most Christian dutie and the loue of our brother should constraine vs vnto it 1 Cor. 13. seeing if we be without loue we are without all substance THE FIRST CATHOLIKE EPISTLE OF THE APOSTLE PETER THis Epistle is held by some to haue beene written before that of Iames as by Pareus Baron Annal. tom 1. and Baronius saith that it was written at Rome An. Dom. 45. when Marke was there with him whose salutations he sendeth And his second Epistle an 68. when Peter was now neere vnto his end as is intimated 2 Pet. 1.14 If this were written so soone it was before all the Epistles of Paul the first written of which was the first to the Thessalonians which came forth an 52. Others thinke that these Epistles were put out according to their order as Lyra Iames writing first Lyra. and then Peter Augustine speaketh of all these smaller Epistles as written after Pauls Epistles wherein Faith iustifying without Workes had beene so much set forth vpon which some gathered that good workes were not necessary to saluation August tem 4. de fid opere c. 14. and therefore both Iames Peter Iohn and Iude doe mightily vrge Workes affirming Faith without Workes to be vnprofitable Thus I haue related what I finde touching the time of this Epistle and the rest but as I said before vpon that of Iames. This dispute is not much materiall but either because Iames his Epistle was first written or because to the Iewes who were Gods first people it is placed first And this of Peter after because to such as being Gentiles became first Iewes and then were conuerted to the faith of Christ Hugo Card. as Hugo Cardinalis coniectureth and after Peters the Epistles of Iohn because they were written to the Gentiles conuerted to Christianity Touching this it was neuer doubted of to be Canonicall yea it hath beene alwaies accounted a most excellent Epistle and worthy to be written in letters of gold for Boniface the Bishop of Rome Baron â—om 9. annal that was a Martyr as Baronius faith desired by his Letters of Eadburga an Abbesse and kinswoman to the King of Kent to send him the Epistles of Peter written in letters of gold The maine scope of this Epistle is to comfort and to confirme in sufferings for the Gospels sake And therefore after the scattered Christians named to whom he writeth verse 1. hee comforteth them first by setting forth their estate Elect according to the fore-knowledge of God c. vers 2 3 4 5.2 the benefit of afflictions the praise of God and the saluation of their soules vers 6 7 8 9. And confirmeth them touching this saluation to be attained in a Christian profession from the ancient prophesies set forth in the holy Scriptures wherein thus much is declared vers 10 11 12. Making vse of this consolation to stirre vp to holinesse and righteousnesse vers 13 14 15 16 17. Which that it might be the more effectuall there is a commemoration made by what a price wee are redeemed to this excellent estate vers 18 19 20 21 22. And what is the instrument of our being begotten again hereunto viz. the word of God which is not as flesh which fadeth like grasse but endureth for euer vers 23 24 25. And hauing spoken of this being borne againe hee vrgeth them as now borne babes to desire the milke of the Word c. Chap. 2. Wherein as in the rest how things cohere together we shall see when we come to handle them in order CHAP. I. 1 PETER Chapter 1. Verse 1. To the strangers scattered thorow Pontus Galatia Cappadocia Asia and Bythinia Vers 2 Elect according to the fore knowledge of God the Father in the sanctification of the spirit vnto obedience and sprinkling of the bloud of Iesus Christ c. THe Countries here mentioned are all towards the East and are large Luther in 1 Pet. 1. being now vnder the Dominion of the Turke Pontus is a great Countrey neere to the Sea Cappadocia is next vnto it for their borders ioyne together Galatia is seated behinde these Asia and Bythinia before Strangers he calleth the Christians there because although they were Gentiles inhabiting in those parts yet they were strangers from the Common-wealth of Israel by their originall and in this respect are said to be strangers though being conuerted they ioyned with the Iewes that were Christians and became one people According to the fore-knowledge of God the Father This is the cause of our election Gods preordaining of vs and not any free will in vs. In the sanctification of the spirit that is that we might be holy and spirituall which holinesse flowing from election is the onely true holinesse opposed here to the many kinds of externall sanctification which the Iewes had vnto the obedience and sprinkling c. that is then haue we part in this sanctification and are truly Saints when we obey the word of Christ in beleeuing in his name being thus sprinkled with his bloud for this which is here spoken in other words is no more but what S. Paul saith We are saued by faith for this maketh vs obedient and subiect vnto Christ So that to obey the word of God to be subiect to Christ to be sprinkled with his bloud and to beleeue is all one The phrase of sprinkling is borrowed from Psal 51. being an allusion to the sprinkling of the Tabernacle
Exod. 24. and of all the people with the bloud of Goats vsed by Moses The questions of this place are first touching the Countries mentioned Mayer They were all of Asia by Asia being meant Asia the lesser Th. Aquinas according to Tho. Aquinas for both Asia the lesser and all the other here named lie in Asia the greater Acts 2. Pontus Asia and Cappadocia are named as out of which there were some present when Peter preached after the comming downe of the Holy Ghost and it is likely that Galatia and Bythinia yeelded him some hearers also though there for breuities sake omitted It is likely that by them being at that Sermon conuerted other neighbour places came to vnderstand of the Gospell and because this our Apostle was the beginner of so good a worke amongst them he wrote vnto them now altogether to instruct confirme and comfort them more Touching the name giuen vnto them strangers Some will haue them to be such as were Proselytes first Glos ord Lorinus Tho. Aquinas Faber Stapul and after by the hearing of the Gospell conuerted to the Christian Religion Some both Iewes scattered in these Countries because verse 18. mention is made of vaine conuersation according to the tradition of their fathers because the Iewes were led much by traditions and Gentiles imbracing the faith Beza Piscator because ch 2.9 10. they are said to be called out of darknesse into light and to be made a people of no people and some Iewes onely But the reason of Luther seemeth best vnto mee that they are called strangers Acts 2.10 because no Israelites as wee reade of Romane strangers such as dwelt in Rome but were no Citizens of Rome And it is most probable that they had beene Proselytes in times past and so such as for religions sake dwelt at Ierusalem but being turned Christians when persecution was raised Acts 8. the whole Church being scattered it is likely that they were dispersed into these Countries Aug. tractat de sobrietate Augustine speaking of these Epistles saith that Peter wrote two Epistles to the Gentiles Fabers reason that by strangers both Iewes and Gentiles are to be vnderstood is weake seeing a vaine conuersation vsed by tradition of Fathers may as well agree to the Gentiles as to Pharisaicall Iewes Hieron descript ccâ—â—s Aâ—hanas Synoâ—si Oecum and the other place chap. 2.9 10. doth certainly set forth Gentiles neither are the Iewes any where called strangers yet some vnderstand the conuerted Iewes onely Touching these words In the sanctification of the spirit and to obedience Oecumen in 1 Pet. and sprinkling of Christs bloud Some referre all this according to the fore-knowledge of God the Father in the sanctification of the spirit c. vnto Peter an Apostle holding that the other words To the elect strangers in Pontus c. came in by a Parenthesis And he called himselfe an Apostle according to the fore-knowledge of God the Father to shew that though in time he were after the Prophets yet in Gods decree he was not And he saith that he was an Apostle in the sanctification of the spirit that is to segregate the beleeuing amongst the Gentiles from other heathen people by the spirit sanctifying them to the obedience of the Gospell and to the purging of their sinnes by his bloud and to the making of them willing to haue their bloud shed for his sake which is also intimated here And whereas we reade it Pontus and Galatia he readeth Galatia of Pontus holding that it is so set forth to distinguish this Galatia from that in France Hitherto Oecumenius But I follow rather the common streame referring these words vnto the elect strangers Note Note that we haue not attained to the Christian profession by the liberty of our owne will but it is of God who did long before euen from eternity know vs and appoint that his holy Gospell should be professed amongst vs. Note againe Note that holinesse and obedience vnto God are most necessary for all Christian people neither doe any come to the sprinkling of Christs bloud but in holinesse and righteousnesse The true Christian is elect in the sanctification of the spirit c. and therefore it is as vaine for prophane men to looke to be blessed by the Gospell as for Esau to looke for the blessing of his Father Isaac when he had prophanely contemned his birth-right As for the Verses following vnto the 10. they are easie to be vnderstood Vers 3. he calleth the hope vnto which we are begotten a liuely hope because we doe not hope for things that perish which are dead things as it were Tho. Aquinâ— but for euerlasting life and our hope is liuely and not as presumption where the life and power of grace is wanting and the life that we hope to rise vnto is by the resurrection of Iesus Christ for his arising againe giueth vs this hope that we shall rise also vers 8. He calleth their ioy wherewith they reioyce vnspeakable and glorious Aug. tract 86. in Iohan. Augustine mentioning this place readeth it quem cùm videritis exultabitis gandio memorabili honorato and the vulgar Latine With ioy vnspeakable and glorified which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well beare Thomas Aquinas followeth Augustine in the future tense but if it bee in the present as the word is or in the future it is all one for that ioy which shall be vnspeakably glorious is now begunne in the faithfull before they see it CHAP. 1. VER 10 11 12. Concerning which saluation the Prophets enquired and searched who prophesied of the grace giuen vnto vs. Vers 11. Searching what or what manner of time the Spirit of Christ that was in them did signifie c. Because he had spoken of the saluation of the soule Oecumen in 1 Pet. 1. a thing not heard of almost in times past hee bringeth in the Prophets that long agoe made search about it Daniel for his inquiring was called a man of desires They searched what time that is the time to come at the end of the world and what manner of time that is the time after many captiuities wherein they might be fit to receiue the mystery of the Gospell The Spirit signified the Passions of Christ by Esay 53. and Ieremy 11. and the glory to follow Hos 6. We shall rise againe the third day and liue in his sight And these things hee saith were reuealed vnto them not for themselues but for vs that they might not set light by them or neglect them being now preached For if the Prophets tooke paines to search into them and to set them forth not for their owne but for the benefit of posterity it were a most vnworthy part for posterity to neglect their labours herein The which things the Angels desire to behold that is before they were accomplished they desired to see them fulfilled and therefore reioyced
for as by the cables the sailes are hoised vp and so they are blowne and the ship is by this meanes carried on so by those proud attempts of theirs they were carried downe to hell Beda thus Beda also But taking the words as they are in the Greeke here is not set forth by what meanes they were cast into hell but how fast they are kept there euen as a prisoner that lieth in a dungeon fast bound with fetters of iron so they are bound with chaines of darknesse that is they are kept in the darknesse-of hellish misery as if they were bound with chaines being yet to receiue more exact torments at the Day of Iudgement Some because darknesse is spoken of thinke that the place wherein they are kept is some dungeon-like darke pit within the bowels of the earth but some that it is this aire and that there they are in darknesse that is in misery euen as a man in a burning Feuer Beda wheresoeuer he be laid is still tormented with the burning heat of his disease And most are of this opinion for Ierome saith that hell is in this aire Ieron in Eph. 6. and that it is the common opinion of all the Fathers that the aire is full of euill spirits And Augustine saith that the aire is called hell Aug. lib. 8. de ciuic c. 22. because it is the inferiour part of the world so also Chrysost in 1 Thes Hom. 11. Tertul. Apoc. cap. 22. Theodoret. 4. de affect Graec. Bern. ser 72. in Psal qui habitat Luther Luther without mentioning any place saith That they are held with the chaines of obstinacy and desperation Beza Beza with the chaines of misery And it should seeme that whatsoeuer they shall be hereafter yet now they are not in any inner place of the earth but here in the lowest region of the aire because the Deuill is called the prince of the aire and as if the time were not yet come to bee sent into the bottomlesse pit they expostulate with Christ Why art thou come to torment vs before the time and send vs not saith the Legion into the bottomlesse pit I doe therefore following the most receiued opinion hold that the euill Angels are said to bee kept in chaines of darknesse not meaning that they are in the bottomlesse pit where is vtter darknesse but of obstinacy and desperation which is a spirituall darknesse as to beleeue and to haue comfort towards God is to be in the light But at the Day of Iudgement they shall be sent into the place appointed for them where there is vtter darknesse which is most probably in the bowels of the earth where also some of them are now kept for the tormenting of the soules of the damned which doubtlesse goe thither immediatly after the departure out of their bodies Note Note that heresies touching Christ are in effect a denying of him and so tend to the damnation of those that hold them and therefore the heresies of popery being such let vs take heed of them and flie from them euen as we would flie damnation Note againe Note that the seuerity of God is such against sinne as that of what sort or quality soeuer they be that sinne they shall not be spared for none can be so glorious and so great as the Angels yet hell torments are the reward of them sinning CHAP. 2. VER 11. Whereas the Angels being greater both in might and power doe not beare blasphemous iudgement against them before the Lord. Here is in short spoken the same that is more largely deliuered by Iude Occumen Iude Epist v. 9. so that by those words these may be expounded They beare not that is they offer not blasphemous speeches against the Deuill who was sometime a Prince for reuerence to that glory of which sometime he was partaker And the Argument here vsed is à maiore If the Deuill who is more worthy to be railed vpon yet because he hath beene partaker of a certaine glory was herein forborne by the good Angels and by Michael for example then much more should these railers being but men and the glories which they raile vpon constituted by God forbeare to prosecute them with calumnies and opprobrious words The Angels doe not beare the execrable iudgement that is against them Th. Aquinas in 2 Peter 2. that is the euill Angels who are more able to beare punishments than feeble and weake man yet beare not the iudgements of God against them but doe execrate them by murmuring there-against for which cause it is called the execrable iudgement then much lesse will these sensuall men of whom he speaketh be able to beare the iudgements that will come vpon them Glos Ordin Or else according to the glosse if the Deuils onely by suggestion stirring vp to the heresies the blasphemy and contempt before spoken of shall not bee able to beare the punishment much lesse wicked men that are the actors herein in their owne persons Most Expositors follow the same with Oecumenius Mayer as Didymus Gagneus Salmeron Turrianus and Beza But Luther followeth the other and Gorran There are also other expositions as that the Deuils blaspheme not God Faber Stapul Hugo Clarius though they endure such intolerable torments being pressed by the weight of the punishment so as that they dare not so to doe Or that they dare not Arias Montanus in Dan. 10.5 though they bee fallen from the obedidience of God to giue sentence against the principles of the true Religion to refell them as the false teachers durst I subscribe to the first both because it is most agreeable to the matter in hand and the words before going and most plainly illustrated by that of Iude being spoken vpon the same occasion In the former verse he taxeth the false teachers for blaspheming of the Glories that is Gods Magistrates here to shew the hainousnesse of the sin he bringeth in the example of the Angels which are farre more excellent yet they giue not blasphemous iudgement against such as haue beene Glories though now they be fallen remembring that what is done is before the Lord to whom all owe such reuerence as not to breake into railing one against another much lesse against those that be of emineney So that when he saith against them he meaneth not the Glories before spoken but others that had beene Glories in heauenly places and still retaine the title of Principalities c. Ephes 6.12 If it be expounded of the euill Angels there is not the like againe to be found where Angels set forth by a kinde of excellency are euill Angels for when such are spoken of there is alwaies annexed somewhat whereby it may be gathered that they are such Againe being thus vnderstood the words would neither carry any good sense in themselues nor agree to that which went before They beare not blasphemous iudgement against them if hee had meant their owne
words to bee a laying of a ground of the loue spoken of before as if he should haue said Beza Piscator Oecumen I know that ye will not all receiue this doctrine alike and therefore I addresse my selfe to speake vnto you seuerally as ye are little children or fathers or young men and so the benefits spoken of are vnderstood as promises to Christians of each condition But others expound them as an introduction to the exhortation following vers 15. as if he had said Tho. Aquin. Gorran I haue hitherto admonished you to loue one another now let me giue you warning of the impediments that will hinder you from this loue viz. the loue of the world yee little children ought not to doe it because it becommeth children to obey their Parents now our heauenly Father forbiddeth this who hath forgiuen you your sinnes and therefore great reason is there that ye should refraine from that which cannot stand with the loue of him who hath shewed so great loue vnto you Again ye fathers ought not to loue the world because ye haue knowne him that was from the beginning whom the world hateth ye know him by Faith being ioyned vnto him so that ye cannot loue the world which is against him Lastly yee young men ought not to loue the world because yee haue ouercome that euill one that is the Deuill who is the God of this world whereas it is the part of one vnder his dominion to loue the world not of one that hath ouercome him for so hee should againe be ouercome by him And to this exposition doe I subscribe because these words are plainly rather an exordium to some thing afterwards to be deliuered than a conclusion of that which was before deliuered To the fourth to loue the world as all agree is to loue it as it is opposite vnto God for God himselfe is otherwise said to loue the world Ioh. 3.16 Oecumen Th. Aquinas 2 Cor. 4.4 to loue the world therefore is to loue and by louing to be ioyned vnto the wicked who are in diuers places said to be the world and so the Deuill is called The God of this world To loue the things of the world is to loue riches and honours and pleasures vnto superfluity not for necessity for the things of this world may be beloued and sought after so farre forth as they are necessary for vs but to be ouermuch affected vnto these things this is sinne To the fift Augustine Tho. Aquin. those things that are said to be in the world are such as the world of wicked men are affected withall The lust of the flesh this is the desire of any thing that is delightfull to the taste or the touch and to the outward man as eating and drinking excessiuely and whoring and playing inordinately And though the heart lusteth after these things yet it is ascribed to the flesh because it is acted hereby The lust of the eyes that is the desire of such things as are goodly to the eye as of gold and siluer garments and faire buildings The pride of life in Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oftentation or iactation or boasting proudly of any worldly thing being puffed vp and made vaine-glorious hereby to be through pride so set vpon estimation in the world as that a man will rather die than be any way disgraced He that loueth the world thus the loue of the Father is said not to be in him and here a reason of it is rendered because this lust is of the world not of the father that is of Gods enemy opposite so that he which is led hereby cannot loue God Aug. Tract 9. in Iohan. Saint Augustine readeth these words thus If any man loueth the world the Spirit of the Father is not in him but none else reade it so He also illustrateth this place by the example of our first Parents so likewise Beda and Prosper Beda Prosper who saith That the lust of the flesh in them was to taste of the forbidden fruit the lust of the eyes to haue their eyes opened for hereby the Serpent tempted them and the pride of life to be like vnto God Beda also sheweth these three to haue beene vsed for the tempting of our Sauiour Christ Mat. 4. The three things here taxed are Pleasure Profit and the rising of pride in the heart the first tempting the voluptuous the second the couetous the third the ambitious as such as desire to be magnified Note Note that there is great reason indeed why the loue of God should be deare vnto vs neither should we bee carried by any thing in this world against this loue for this were wonderfull ingratitude seeing his benefits bestowed vpon vs are so great the forgiuenesse of our sinnes the knowledge of hidden mysteries and spiritual strength to ouercome our most deadly enemy that worketh and preuaileth by the world to reduce vs into his bondage againe Let the voluptuous therefore the couetous and ambitious consider of what base minds they are to be allured by such vanities wherein there is no true or enduring comfort to be found thus to lose comfort which would haue beene for euer vnto them in God CHAP. 2. VER 18. Little children it is the last houre and as ye haue heard that Antichrist commeth there are now also many Antichrists Vers 19. They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. The Apostle hauing admonished against the loue of the world Th. Aquinas now giueth warning against heresies lest we should be seduced hereby and that by a fourefold reason First because it is heresie contrary to Christ making them Antichrists that hold it and hereby he sheweth that it is the last houre that is the sixt age or a time like to that of the Antichrist for the greatnesse of the persecution or in respect of euery particular mans life Secondly because Heretikes are separate from the Church They went out from vs to Iudaisme or Paganisme because they were not of vs by election or predestination they were amongst vs by the partaking of the same Sacraments but not by the communion of loue That they might be made manifest that is that by their going out they might be discouered to be false brethren and we might be no longer deceiued by them Thirdly because they had an anointing whereby they knew all things that is the holy Ghost whereby they knew the malice and wickednesse of these Antichrists and so were armed to withstand them and he calleth it an anointing from the holy one that is from Christ from whom as an head all knowledge and grace is deriued to vs his members Ioh. 1.14 Fourthly because the doctrine of Heretikes is a lying doctrine and the most hainous lying of all because it is to the denying of Christ Now the Iewes properly denied Iesus to be the Christ but
testified from Heauen Mat. 3. saying This is my beloued Sonne but to confesse the Sonne is to confesse the Father also and the way to be accepted for his in the world to come Mat. 10. For hee that confesseth mee saith Christ before men him will I confesse before my Father which is in Heauen From this 23. verse to the end of this Chapter there is nothing difficult more That which they heard from the beginning is that which our Sauiour Christ taught that who so would attaine to life should beleeue in him Ioh. 17.3 and that it is life eternall to know God and whom he hath sent Iesus Christ vers 24 25. Now these things he saith that he wrote vnto them because of seducers not that they needed any instruction herein for so much as they had the Spirit of God to teach them Note that such as erre in the doctrine of faith are very Antichrists Note and accordingly to be had in abomination and to be auoided Heresie is in effect to deny God the Sonne and so to deny the Father and to ouerthrow all religion and piety that they which are tainted herewith shall haue no more benefit of the Christian religion than Pagans and Infidels And therefore let vs hate Popery as being most notorious heresie not being deceiued because in word they professe Christ as wee doe Note againe Note that there are some in the Church which are not of the Church and this is manifested by their apostasie and falling from the truth to errour So that if any depart from the reformed Religion to Popery wee ought not to be troubled at it for they were neuer sound at the heart otherwise they could not haue departed Note also Note that the truly faithfull are instructed by the Spirit of God which as a sweet oyntment doth so sweeten their mindes with the truth as that they can neuer be corrupted and come to an ill sauour through errour and wickednesse Sinne they may but be destitute of grace sufficient for their saluation they can neuer be CHAP. III. HAuing made some way in the last verse of the former Chapter as I haue already shewed to returne to the commendation of a righteous and holy course of life he doth more at large prosecure that argument here ioyning vnto it a commendation of brotherly loue Touching righteousnesse and holinesse he stirreth vp vnto it first from the consideration of our estate we are the children of God and yet haue greater hopes and therefore cannot but be pure as he is pure Vers 1 2 3. Secondly from the consideration of that reference which we haue vnto Christ we are in him but he hath no sinne nay his comming into the world was to take away sinne and therefore who so is in him sinneth not Vers 4 5 6. Thirdly from the consideration of the state of wicked and sinfull men they know not Christ they are of the deuill Vers 6 7 8. Fourthly from the consideration of our new birth by the seed of God which being in vs keepeth vs from sinne Vers 9 10. Touching brotherly loue coupling the want of this with a sinfull life he first sheweth Vers 10. Vers 11. Vers 12 13. Vers 14 15. that such as haue no loue are not of God and then setting downe the command which wee haue to loue hee dehorteth from enmity and hatred instancing in Cains hatred against Abel and the worlds hatred and shewing the euent both of loue and of hatred Then hee exhorteth to loue vrging to loue in deed after the example of Christ Vers 16 17 18. condemning other loue which extendeth not to the releeuing of the miserable to be no loue And that this exhortation to loue indeed Vers 19 20 21 22. might take the more effect he sheweth what confidence towards God such a man may haue to obtaine whatsoeuer he desireth as doing his will herein and that which is pleasing vnto him Now that he doth his will and commandement he proueth because his command is that we beleeue in Christ Vers 23. and loue one another which last is a plaine euidence of the first he therefore that beleeueth and loueth keepeth his commandements and so abideth in him and how this may be knowne he immediatly sheweth euen by the Spirit which he hath giuen vs Vers 24. and thus againe he maketh way to speake of diuers spirits in the Chapter following 1 IOHN Chapter 3. Verse 1. For this the world knoweth vs not because it knoweth not him Beloued now we are the sonnes of God but yet it is not made manifest what we shall be c. BEcause we are the Sonnes of God the world knoweth vs not Th. Aquinas in 1 Iohn 3. that is by the knowledge of approbation or as the Glosse hath it they know not our dignity to loue and respect vs but doe esteeme basely of vs and afflict vs Because it knoweth not him that is beleeueth not in him It doth not appeare c. that is the great glory wherewith we shall be glorified appeareth not it is as a light hidden in a Pitcher till it be broken or as a light within a mans hands appearing onely through his fingers We know that when he shall appeare that is by the certainty of faith for faith doth assure vs of things inuisible now we know our selues to be Gods children by the vertues and miracles which by his spirit we are inabled to doe When he shall appeare that is at the day of iudgement Wee shall be like vnto him that is in the conformity of nature of grace and of glory We shall see him as he is that is in the very substance of his Deity which is not granted to any man liuing here The doubts of this place are first Mayer what is meant by the worlds not knowing of vs and to what these words For this haue reference I answer that the world of wicked men and vnbeleeuers are said not to know vs that are accepted to be the children of God because they doe not see into the excellency of this estate to prize and to esteeme of it And for this they know vs not because they know not Christ it was hidden from them of what excellency hee was which was the cause that they vsed him as base and contemptible For had they knowne him they could not but haue knowne his so much resembling him as they that haue knowne the father if his sonne commeth in presence which is very like him they know him to be his sonne and as he that hath well knowne a man if hee seeth his picture he knoweth whose picture it is And this is spoken to make vs vndismaid at the contempt and ignominy that shall be offered to vs in the world as a Prince laugheth at the railings and ill vsage of him by his owne seruants whilst they know him not Chrys Hom. 78. in Iohan. They know not saith Chrysostome what
manner of persons we are that abuse vs as namely that wee are Citizens of Heauen reckoned to the Countrey aboue and fellowes of the Cherubims So also Wisd 5.3 4 5. Secondly how it is said It appeareth not yet what we shall be hath not God set forth in his word the vnspeakable glory and felicity to come I answer with Thomas that though it be set forth yet the glorious and happy estate of Gods children appeareth not now but they liue after a poore and contemptible fashion which is the cause that the world maketh no reckoning of this Sonne-ship Thirdly wherein shall wee be like vnto God and what knowledge shall wee haue of him and how doth this proue that we shall be like vnto him because we shall know him To the first it is commonly answered that wee shall be like vnto him in heauenly glory euen as children doe partake of the glory of their father as Oecumenius speaketh Oecumen Scholia Graeca the minde being sanctified and inlightened and the body being glorified as the body of the Lord Iesus Phil. 3 20. August To the second some as Thomas Aquinas say that we shall see his essence but others deny this affirming that we shall see him onely in his qualities being pure as he is pure and being iust wee shall behold him iust Oecumen Faber Stapul Beza as Oecumenius But I assent rather to those that expound this of seeing the Lord Iesus Christ in his glory and the maiesty of God the Father for now we see onely darkly and as it were in a glasse as we are capable but then being present with him wee shall immediatly behold his glory And this very beholding of him present doth argue that wee shall be like vnto him because this seeing of him is not granted to any but to the children of God who are holy as he is holy For Mat. 5. Esa 26.10 according to the 70. blessed are the pure in heart for they shall see God And let the wicked be taken away saith the Prophet that they may not see the glory of God Note Note that wicked men that make no reckoning of the state of grace are so farre from being true Christians that they know not what a Christian is they know not Christ for did they but know they would admire and be in loue with this condition whereas now they despise it and vilipend the children of God and beare an hatred against them Note againe Note that the glory of the faithfull shall be the highest degree of glory like vnto that of God himselfe we shall bee present where the glory of his Maiesty doth most appeare To heare of him and to behold him in his Word and workes must suffice vs whilst we are in this world and for such as liued then to see God in the flesh but the time shall come when we shall behold him immediatly The present comfort in God and ioy in the holy Ghost is nothing in comparison of that comfort which we shall haue CHAP. 3. VER 5. Ye know that he was manifested to take away our sinnes and in him is no sinne Vers 6. Whosoeuer abideth in him finneth not c. Seeing Christ came into the world to destroy sinne Oecumen in 1 Iohn 3. we that are borne of him and confirmed in the Faith of him may not sinne any more He that abideth in him is said not to sinne because he neuer ceaseth from the exercise of vertue He that doth sinne is said to be of the Deuill not he that hath done sin because when a man hath repented him he is no longer of the Deuill The workes of the Deuill are sinnes which God hauing a care of his came into this world to destroy To commit sinne vers 9. is to admit of sinne in the minde and will so the children of God cannot sinne that is will to sinne in any thing They commit not wickednesse voluntarily and purposely or by yeelding to corruption till they be subdued and brought into seruitude hereby There is but little difference here amongst other Expositors from this of Oecumenius Mayer The Sonne of God was manifested Tho. Aquinas Tollit dimittendo sacta adiuuando ne fiant ducendo ad vitam vbi omnino siâ—ri nequeunt saith Thomas Aquinas when he tooke flesh to take away our sinnes that is by forgiuing them being commited by helping vs against sinne that we commit it not and by bringing to such a life as where sinne cannot bee committed any more and therefore he is thrice said to bee the Lambe of God that taketh away the sinnes of the world Faber Stapul Faber saith that he tooke away sinne by destroying the seed of the Deuill sowne in Adam at the beginning and growing vp in his of-spring euen vntill Christ who was without all sinne which if he had not done none could haue remained in God But he being a seed contrary to the seed of the Deuill destroied it which is darknesse and would haue made otherwise that we could not haue beene in God who is light He also inferreth the sanctity of the mother of Christ affirming her to be without sinne or else shee could not haue brought forth such seed contrary to the seed of the Deuill But by the same reason her father and mother must haue beene without sinne also and consequently the Line of which shee was descended I hold with Faber that Christs taking away of our sinnes here spoken of is by the grace and vertue of his Spirit sanctifying vs to leade an holy life for by the comming of Christ the Spirit of grace is communicated more plentifully the man Christ being as it were the head of the spring where the Spirit rested and we the chanels into which it floweth whereas in times past though the faithfull amongst the Iewes were not destitute of the Spirit yet they being but a handfull in comparison of the rest of the world the bestowing hereof was not so notable and few there were that were deliuered from their sinnes According to this sense it agreeth best with the words following therefore they which are in Christ sinne not seeing that in him there is no sinne yea he came into the world to take away our sinnes A like place vnto this is Rom. 8.3 And so I come to the greater question arising both from hence and from the next words wherein the regenerate are said not to sinne neither can they sinne In what sense doth hee thus often so much pressing it also speake of our immunity from sinne seeing there is no man liuing that sinneth not It is agreed by all that the regenerate sinneth not purposely or by the sinne of infidelity or so farre forth as he is borne of God Tho. Aquinas or he sinneth not vnto the end for all these expositions are mentioned by Thomas Aquinas It seemeth to me to be most plaine that trading in sinne is only meant here The true
more comfort and support from hence than from any booke of the holy Scriptures besides And for mine owne part I must needs confesse that almost twenty yeeres are now past since my entrance into the Ministery before I durst attempt any thing about so great a worke Amongst all the best Writers that I haue seene it is generally agreed that the scope of this booke is to set forth both the estate of the Church of God then vnder the figure of those Churches in Asia and thenceforth to the end of the world Onely some doe so vnderstand all things after the fourth Chapter to bee spoken of that which was to come as that they admit of no mixture of things past whereas others vnderstand in some of the visions a representation of some things past also for the more orderly proceeding to things to come Againe some expound the Epistles to the seuen Churches as Propheticall others only as Historicall granting that in them all are indeed admonishished whose case is alike Lastly some hold that euery succeeding vision almost setteth forth a new thing to come but others that the whole period of time to come from the daies wherein this booke was written with the most notable euents are comprehended in euery vision and so the same things are againe and againe iterated vnder diuers similitudes the former setting them forth obscurely the latter more plainly But whether coniecture be most probable we shall see in the proper places as we shall come to them in order Concerning the title of this booke with the singular commendation thereof in the three former verses there is no difference amongst Expositors For all agree that the Apocalyps in Greeke or Reuelation in English is an opening of hidden things such as all things to come are and therefore though they bee but darkly reuealed yet not so darkly but that wee may by diligent search vnderstand them else how is it a Reuelation Neither is it lost labour to take great paines to vnderstand what is here reuealed Vers 3. seeing they are pronounced blessed that reade and heare and keepe that which is here written And whereas it is intituled Vers 1. The Reuelation of Iesus Christ which God gaue vnto him it is by all agreed that this title is put vpon it for the honour of the worke and because it was not Iohn but Iesus Christ that reuealed these things by his Angel vnto Iohn and it is said to bee giuen him of God in respect of his humanity Lastly whereas it is added The time is neere it is to be vnderstood in respect of God to whom a thousand yeeres are but as one day That which followeth Vers 4 5 6. vers 4 5 c. giueth more occasion of question Why doth Iohn direct this booke to the seuen Churches in Asia and not to all Christian Churches in generall Quest if these things concerne all To this one saith Answ Fox That this haply is not done without a mystery the number of seuen being a number of perfection and so all Christian Churches wheresoeuer are saluted vnder their name or else because the Holy Ghost foresaw the power of Satan in persecuting to be first exercised against them as the euent also declared And this exposition is followed by Brightman and some others But because here is not only the number of seuen generally set down but also a particular enumeration of these seuen by name shewing that these are principally and first meant here others only by way of consequence or deduction laboring with the like vices or endued with the like vertues I rather subscribe to Pareus with whom also Gorran saith the same That this first vision doth directly concerne those seuen Churches only the rest all in generall This Asia was the lesser a part of the greater Asia in the seuen principall Cities whereof Iohn had founded Churches but being now banished hee is directed to admonish the Bishops left behind him of their duty And thus much shall suffice to haue spoken of these Churches here whether they be typicall and how shall be considered in the proper place I hasten now to another question in this salutation Quest whom he meaneth when he saith Which is which was and which is to come and by the seuen Spirits and Iesus Christ If the three persons in the Trinity why is eternity appropriated to the Father onely and if the Spirit is but one why is he called the seuen Spirits and why is Iesus Christ the second person in the Trinity placed last contrary to the order of all other Scriptures It is agreed by all Answ that here are set forth the three persons of the Trinity but how there is some difference Brightman telleth of one Arethas Brightman that by the first words Which is which was and which is to come vnderstood the three Persons of the Trinity because the Father is elsewhere also set forth by this name Which is Exod. 3.14 the Sonne by this name Which was Ioh. 1.1 and the Holy Ghost by this name Which is to come Ioh. 16.8 but this hee disclaimeth because there is such a distinct enumeration of the three Persons as that this must needs be vnderstood of the nature of the Deity ascribed onely to the first Person to set forth his constant and immutable truth in his promises vnder the Gospell which is vnder the Law which was and at the end of the world which is to come Some referre this description to Gods Essence onely but it is most probable that God hath thus set forth himselfe for our sakes that wee might haue comfort in his certaine accomplishment of his promises and therefore a word is vsed to set him forth already comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this truth present past and to come is ascribed to the first Person onely as to the fountaine and Author respect being had to the order of doing but it is common to all three persons onely because the Sonne and the Holy Ghost execute these things it is not ascribed here vnto them Againe touching the seuen spirits the same Author saith that the holy Ghost is thus called respect being rather had vnto the gifts of the spirit in the Saints than vnto his nature and thus he is said to stand before the throne not as inferiour but for orders sake here and elsewhere the Spirit and the Son are spoken of as ministring to the Father because by them the things here set forth are immediatly executed Lastly the Sonne is put in the last place in regard of the large description of him intended as by whom wee are made partakers of all benefits Pareus reckoning vp diuers expositions of these words which is which was and which is to come Pareus some vnderstanding them of the Sonne which is one God with the Father which was in the beginning and is come to iudge all men and some of the Father which is of