directed to goe Touching confession of sins to the Priest we hold that there is no ground for it here to proue that it ought yeerely to be vsed or vpon necessity to the Priest in the time of sicknesse but onely that he being acquainted with the state of the sicke may the better commend his case vnto the Lord in prayer and minister fitting instructions vnto him for so saith Perkins Perk. de monst problem sub titulo Confes sacrament Pareus in Iac. 5. Faber Stapul the Ancients counselled confessing to the Priest as a commodious and profitable meane to reape comfort And Pareus comming to set downe the true meaning of this place saith The Apostle hauing commanded the sicke to send for the Elders and to poure out into their bosome their necessities and sinnes not that they might absolue them but pray for them hee doth extend this doctrine now to all the faithfull commanding them to confesse one vnto another and to pray for one another as their present case and necessity did require He granteth also that it may be vnderstood more restrainedly of confessing how we haue iniuried one another for pacification when offence hath beene giuen but he preferreth rather the other Lyra and Beda and others Lyra. Beda teach out of this place a necessity of confessing to the Priest by whose hands as men were wont to offer their sacrifices so by them now they should seeke to be commended in prayer Tho. Aquinas saith Tho. Aquinas that vnder the old Testament it was sufficient to confesse to God onely but now since God became man confession must bee made both to God and to man who is Gods Vicar in spirituall things And this is intimated when Christ biddeth the leprous man goe shew himselfe to the Priest Luke 17. because sinne is the leprosie of the soule and when he gaue to Peter the keyes of the kingdome of heauen and to the rest of the Apostles and said Whose sinnes ye remit they are remitted But that neither this place nor any other in all the holy Scriptures was thought anciently to impose any such necessity of confessing to the Priest is plaine because in the Greeke Church confession hauing beene formerly in vse Histor tripart lib. 9. cap. 35. was abolished an 396. for whoredome which a certaine Deacon committed with a Noble woman vnder the colour of this priuate confession And since that time it was neuer vsed againe in the Greeke Churches vnto this day Neither was it any where required till about an 800. at what time Alcuinus is the first that maketh mention of it as necessary And Cubilonense Concil 2. cap. 32. And Concil Moguntin cap. 26. in the time of Gregory 4. the one requiring a full confession the other a pure confession to be made by the sicke But it was first decreed Concil Lateran about an 1200. in the time of Pope Innocent 3. And now confessions are made otherwise than in times past viz. that the Priest hauing taken them may absolue the offenders direct them to a course of satisfaction for their sins To conclude this point it is certaine that the Popish auricular confession is not directed to here and diuers of them confesse that it is vncertain by what authority it is required that men should thus confesse In the a Glos de paenit dist 5. c. 1. Melius dicitur eam institutam suisse à quadam vniuersalis Ecclesiae traditione potius quà m ex noui vel vet testamenti authoritate Glosse it is said It is better to hold that it was instituted rather out of the tradition of the Church than by the authority of the old or new Testament Scotus in Sent. 4. distinct 17. saith that either it was ordained by Christ giuing order hereabout to the Apostles or else it was appointed by the Apostles without all Scripture onely by word of mouth Rhenanus b Rhenan in Tertull de poenit Clancularia confessio quantum conâ—cimus nata est ex ista exomologes per vitroneam hominum pietatem Nec cnim vsquam prâ—ceptam olim legimâ—â— saith that this priuate confessioÌ„ did arise as farre as wee can coniecture out of that voluntary confession which godly men were wont to make of their owne accord for it is no where prescribed that we can reade of Caietan likewise denieth it to be of Christ and so to be necessary Iohn 24. yet it seemeth to me that in the time of sicknesse it is good and profitable for the sicke to confesse his sinnes freely to the Minister of Gods word that by him as by Gods instrument appointed to speake comfort vnto him in respect of the remission of his sinnes he may be comforted and confirmed in this regard and that being well acquainted with his case hee may the better stirre him vp to repentance and the more effectually commend his case vnto God in his prayers For confesse your sinnes one vnto another me thinkes may be better expounded thus men vnto men that is to the Elders who are of your selues and are appointed for your comfort both corporall and spirituall for of such he had spoken before and it is most to the purpose to interpret this as spoken de issdem as directing the sicke not onely to send for them but to confesse vnto them also that knowing what sinnes in particular trouble their consciences they may herein pray to God for them and obtaine pardon For expound it of other common Christians and this absurdity will follow that they which are lesse able to aduise and to comfort a distressed soule should haue the sores thereof opened vnto them they to whom it properly belongeth to apply medicines being neglected Againe they who are most ready to confesse their sinnes to Gods Ministers are the most penitent whose consciences are troubled herewith Others that are neuer pressed with the burthen of their sinnes either say nothing in this kinde at all or else their confessions be very generall and sleighty so that the practice of such as are best affected who no doubt are moued hereunto by the spirit of God sheweth that it is of God to confesse a mans sinnes to his seruants in the time of sicknesse and therefore hee doth enable them accordingly to minister comfort to such as from a true penitent heart doe thus saying Whose sinnes ye remit they are remitted Confesse thy sinnes then first and chiefly to God and confesse in time of sicknesse one vnto another that is the priuate Christian vnto the faithfull Minister of God and pray one for another that is the Minister for the priuate man being in extremity through sicknesse being assured that as Eliah by prayer preuailed mightily for the common good so a godly Minister shall preuaile for the releefe and comfort of him that is in distresse One reckoneth vp nine effects of feruent prayer Gorran in Iac. 5. 1. It dissolueth bands Act. 12. 2. It putteth to flight the deuill Matth. 17. 3.
in Limbo patrum the soules of the faithfull who died before Christs incarnation who were by his descent deliuered Some againe and they be the Diuines of our side which teach a descent of Christs soule hold that he went downe to vpbraid the incredulous in Noahs time and such like with their infidelity shewing them what he had suffered for the saluation of the faithfull of the benefit whereof they were altogether depriued through their owne default to their greater terrour Touching the distinction which is made of Christs preaching as if it had beene partly to such as were appointed to life when it is spoken onely of the disobedient in prison it is a plaine wresting of the place and therefore Lorinus himselfe a Iesuite calleth it in question how it can stand Touching the penitency supposed to haue beene in some that were drowned it is a meere coniecture without all ground and if any such were they went not with the rest doubtlesse to this prison but to Abrahams bosome or as the theefe vpon the crosse to Paradise Touching the last it seemes to be implied in an article of our Church determined in a Synod * Synod Angl. Quemadmodum Christus pro nobis mortuus est sepâ—ltus iâ—a â—tiam credâ—ndus est ad inferos deseâ—ndâ—sse Nam corpuâ—â— sque ad resurrectâ—oâ—â—m in sepulchro iacuâ— spiritus ab illo commissas cum spiritibus qui in carcere vel inserâ—o detinebantur fuit illisque praedicanâ—t quemadmodum â—â—statur Petrilocus assembled in King Edwards daies An. 1552. Artic. 3. Euen as Christ died for vs and was buried so he is also to be beleeued to haue gone downe into hell for his body lay in the graue to the time of his resurrection but his spirit that went out of him was with the spirits in hell or in prison and preached vnto them as Peter testifieth Secondly Some hold that Christs preaching in a spirituall manner by Noah is meant herein Thomas Aquinas followeth Augustine August epist 99. In this also ioyne Beda Hugo Carthusianus Beza c. Thirdly Luther Some vnderstand his preaching by the Apostles to whom he sent the holy Ghost Hessilâ—uâ— and herein they went and preached to the Gentiles being in the prison of the flesh who are described as bound in chaines Psal 106. Esa 42.49 And to shew that of olde they were bound with the chaines of infidelity he mentioneth the imprisoned in the daies of Noah and they are called spirits to intimate the immortality of the soule Fourthly Some vnderstand by the prison here Purgatorie Francis Turria Fiftly and lastly Some most absurdly apply this preaching to the eight persons in the Arke Aâ—ias Montan Caluanstu lib. 2. cap. 16. §. 9. as in a prison for the time And yet there is another interpretation of Caluin by his going and preaching vnderstanding his making them to feele the power of his passion who died long agoe and yet remained in their soules expecting the Lord Iesus and he saith that it should not be read in prison but in a watch-tower in specula as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth For my owne part I subscribe to those that hold this to be the most obscure place in all the Epistles for no Exposition that hath hitherto beene giuen doth so fully satisfie but that some exceptions will lie there against That of Arias Montanus falleth of it selfe because they in the Arke were obedient whereas this preaching was to the disobedient 2. That of Purgatory is a meere fiction there being no such place in rerum natura 3. That of Caluin applying it in part to the soules of the faithfull seemeth to be improbable because these were the disobedient and it is not onely said that hee preached but went and preached intimating a locall motion and not onely a vertuall penetration 4. To expound it of his preaching by Noah is to peruert the order of the Text according to which this his going must be after his inclining againe and why should he call the men liuing at that time spirits which is a word no where vsed to set forth liuing men by but either Angels good or bad or soules departed 5. Much lesse can the Gentiles bee vnderstood by the spirits in prison amongst whom the Apostles came because they were such as liued in the daies of Noah not men of like quality but those very men 6. The Popish Limbus is but an imaginary place and to hold that any being in hell were deliuered againe seemeth to be contrary to the holy Scriptures as hath beene already shewed There remaineth then onely that of his descending to triumph ouer the Deuils and to vpbraid the damned spirits with their infidelity and impenitency shewing how iustly they were for euer therefore shut vp in that place of torment and because they of the old world were the most noted for their great multitude that went downe thither together hee mentioneth them but in them vnderstandeth all other then damned spirits also And this is the most probable of all other expositions and most consonant with the rest of the holy Scriptures For this is one part of Christs preaching to conuince the impenitent as iustly and certainly reprobate and damned as appeareth Mat. 11.21 Mat. 12.41 c. What is meant when Baptisme is said not to be an outward washing Verse 21. but the request of a good conscience vnto God by the resurrection of Iesus Christ What others haue said hath beene already set downe Piscator Scholia Piscator to this speaketh most fully and excellently Baptisme standeth not so much in the outward washing of the body as in the remission of sinnes by the bloud of Christ which is the washing of the soule and conscience which being by faith apprehended the conscience becommeth good and so the faithfull in the confidence hereof boldly questioneth with God about his fauour reconciled vnto him by Christs death and testified by his resurrection saying Hath not Christ reconciled thy fauour vnto vs by his death to endure for euer Certainly it is so for his resurrection doth testifie it seeing that vnlesse he had made a perfect expiation of our sins by his death reconciled thy fauour vnto vs he could not haue risen againe to life and heauenly glory So that these words by the resurrection of Iesus Christ haue not reference to the word saueth but to the request of a good conscience for this ariseth from Christ his resurrection August contra Faustum cap. 12. Beda Gagneus Angustine and Beda say the same with Thomas Aquinas and Gagneus also setting it forth more fully thus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a stipulation or promise conceiued in words whereby he that is baptized couenanteth to beleeue and doe as hee is in baptisme required Act. 8. as the Eunuch answered Philip. And this beleeuing and renouncing of sinne and Satan saueth and not the washing with water by the resurrection of
day waxing light and the day-starre arising vnderstanding by the one the open knowledge of Christs diuinity by the other the open knowledge of his humanity or by the one the knowledge which the Saints haue before the iudgement be past by the other that is the day waxing light their knowledge afterwards This howsoeuer it hath great and learned Authors yet seeing this speech is directed to them that did not yet so esteeme of the Apostles and rest in their testimony touching Christ doth not agree so well because they should grow to be more fully informed by the light of the Gospell in time and therefore I preferre rather the former exposition For so much as they did not yet giue such certaine credit to the Apostles the Gospell hauing not yet so fully inlightened them he saith that they did well to attend to the Prophets till the day of Euangelicall knowledge should come and the day-starre Christ should arise in their hearts by his holy spirit inlightning them so as that they should perfectly know these things Touching the next words Knowing this first Vers 20. that no prophesie of Scripture is of any priuate interpretation c. The meaning is now that ye haue the Prophets and attend vnto them before yee receiue any interpretation that shall by false Prophets be offered vnto you as their priuate phantasies leade them ye must know that no such prophesie is to be receiued with such interpretation but as it hath pleased Gods spirit from whom prophesies come to explaine and make manifest the obscurities thereof because as the prophesie is not of man but of the spirit of God so that is not to be receiued as the meaning thereof which man deuiseth but which the same spirit mouing the Apostles and apostolicall men to expound it declareth to be the meaning The true interpretation Luther as Luther hath it is that which is approued by other places of holy Scripture and that which cannot hence be proued is a priuate interpretation how ancient how great a name soeuer he hath that is the author of it The Papists oppose a priuate interpretation to the common exposition giuen by the Church wherein the Pope is the chiefe and so would haue none exposition receiued but what the Church of Rome swayed by the Pope is pleased to giue But in contending thus for a publike exposition they make way for the priuate phantasies of ignorant and sensuall beasts such as many Popes haue beene A priuate exposition is opposed to that of men holy and learned in the Scriptures and so able to make good thereby the exposition brought by them If any wicked or prophane man shall bring an interpretation or though he be well affected if he be ignorant and wanteth iudgement it is to be reiected as a priuate interpretation that which is brought by the godly and learned who are called to the expounding of the Scriptures being made euident by other places of Scripture is to be receiued If it be obiected thus there can be no certainty seeing one bringeth one exposition and another another I answer that in fundamentall points the godly and learned that proue their expositions by the Scriptures cannot differ and if they should a Councell met together to reconcile the difference chusing one for president by a ioynt consent the assistance of the spirit being first craued could not differ and in the meane season what exposition we are by the spirit directed vnto hauing by prayer recommended our selues vnto God is to be embraced so that we haue euidence of Scripture therefore In points of lesse moment the differences shall not need to trouble vs wee may follow that which is most probable to vs seeing as Augustine speaketh herein Quisque suo sensu abundat Note Note what a time of light we liue in now vnder the Gospel so many as haue heartily embraced it Before there was no more but as it were the light of a Candle in a darke place a small light was giuen in the mysteries of saluation by the Law and the Prophets able to inlighten but one Nation as Theodoret speaketh But now it is the cleare day-light extending into all parts And therefore it behoueth vs to walke in the light lest it turne to our greater condemnation Iohn 3.19 Note againe Note that whatsoeuer any man bringeth out of the Scriptures is not truth and to be embraced but what is to be approued by the Scriptures and therefore the new Creed and all the superstitious and idolatrous worship of the Church of Rome is vtterly to be reiected as comming from false Prophets and not from any moued by the spirit of God seeing it is altogether without ground in the holy Scriptures especially the chiefe point of the Popes head-ship and infallibility whereupon all the rest hangeth CHAP. II. HAuing in the end of the former Chapter giuen them a caueat against the priuate interpretations of prophesies he doth here prosecute that argument foretelling how they should be assaulted with false Teachers who would obtrude vnto them their owne phantasies in stead of Gods truth In speaking of whom hee sometimes sheweth their qualities and conditions and sometime their most fearefull and horrible destruction Their first propertie is to denie the Lord and to blaspheme the truth verse 1 2. The second couetousnesse verse 3. The third and fourth fleshlinesse and contempt of gouernment with those effects which it produceth verse 10. which vices hee repeateth againe verse 14. hauing first aggrauated that of the contempt of gouernment and euill speaking from the contrary example of Angels verse 11. And then setting them forth by diuers comparisons taken from Balaam and from wells and clouds without water hee sheweth how vaine they are in their owne hopes and promises vnto others vers 15 16 c. Their destruction is set forth to be such as shall come suddenly vpon them verse 1 3. which is illustrated by examples of the Angels that fell the old world Sodom vers 4 5 6. secondly in regard of their like deceiuing condition by the example of Balaam vers 15. and then particularly shewing by what iudgement they shall perish vers 17. namely in vtter darknesse for euer vers 17. he aggrauateth their iudgement the more in regard of their apostasie from the similitude of a dog or swine vers 20 21 22. 2 PETER Chapter 2. Verse 1. Which shall bring in heresies that destroy denying the Lord that bought them c. THese words were easie enough to be vnderstood Mayer but that the word heresies needeth some explication and how false Teachers who hee saith shall be damned are called such as the Lord hath bought And lastly Vers 4. that passage of the Angels that sinned being kept in chaines of darknesse vnto iudgement Touching Heresies it is a word comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to choose and hath beene commonly taken for any sect of Philosophers which followed that kinde of discipline which
opinion that the faithfull should liue here with Christ in all manner of pleasure a thousand yeeres But the Greekes were neuer of that opinion neither can it possibly stand seeing nothing is more plainly in this Booke set forth than the eternity of Christ which was by Cerinthus impugned holding that Christ was not before the Virgin Mary Euseb l. 3. c. 39. The same Eusebius also writeth of another Iohn a Diuine whose Monument was seene at Ephesus together with the Monument of Iohn the Apostle whom to haue beene the Author of the two last Epistles of Iohn and of the Reuelation Dionysius Alexandrinus consenteth But this title The Diuine could not so rightly be giuen to any as to Iohn the Apostle and Euangelist seeing he excelled all others in writing of the Diuinity of Christ And therefore Arias Montanus to put it out of all doubt that the Apostle Iohn and not any other was the Author of this Booke hath prefixed this title The Reuelation of the holy Apostle and Euangelist Iohn the Diuine For though this bee not in the title yet so much in effect is in the Text chap. 1. vers 2. Iohn which witnessed the Word of God and the testimony of Iesus Christ and the things which he saw For this is plainly a Periphrasis of Iohn the Apostle seeing he gaue testimony to Christ by this name Ioh. 1. The Word In the beginning was the Word c. and here speaking of his comming to iudgement he setteth him forth by the same name Reuel 19.13 1 Ioh. 1. His name is the Word of God And he beginneth this Epistle with What wee haue seene with our eyes and haue beheld c. And in concluding the Gospell he is spoken of as a witnesse and his writing as a testimony This is the Disciple witnessing these things Ioh. 21.24 and wee know that his testimony is true Againe the circumstance of the place speaketh plainly that Iohn the Apostle and not any other was the Author of this Booke for this Iohn was banished for the Gospels sake into Pathmes by Domitian the Emperour Euseb 3. c. 18. Wherefore by the consent of all the best Writers the Author of this booke was Iohn the Euangelist and Apostle so saith Iustin Martyr dial cum Tryphone Iren. lib. 4. c. 37. Clemen Alex. Pedagog lib. 2. cap. 12. Orig. Hom. 7. in Ios Athanas in Synopsi Epiphan Haeres 51. Chrys Hom. 5. in Psal 91. Tertul. lib. 4. Contra Marcion Cyprian exhort Martyrij cap. 8. Ambros Psal 50. August 39. in Iohan. Hieron Catal. Scriptorum illustrium c. Grasserus comparing this booke with Daniel saith that they are alike in their Authors for as Daniel so Iohn was a man greatly beloued of the Lord If it bee demanded when he wrote this Booke Invita Ioan. Ierome answereth that hee wrote it when Domitian moued the second persecution after Nero the fourteenth yeere of his reigne And with him agreeth Ireneus a most ancient Writer Iren. l. 3. cap. 25. saying Iohn wrote the Reuelation almost in our time towards the end of Domitians Empire For Iohn liued longer than any other Apostle euen to the third yeere of Traian which was 102. from the birth of Christ according to Ierome which was six yeeres after hee wrote this Booke which was written Anno 96. And for this cause it is placed after all other bookes of holy Scripture because it was written after them all in time Reuel 22. and is as it were the seale of them all being fenced with a charge of adding no more as the first Bookes written by Moses were Deut. 4. Secondly touching the authority of this Booke Grasserus sheweth that it was sometime refused for canonicall amongst Christians as Daniel was amongst the Iewes because of the obscurity through which it was thought little beneficiall to the Church to be read But as Daniel was after the captiuity receiued into the Canon and afterwards had Christs owne testimony Rab. Samuel prooemio in Comment Dan. Mat. 24.15 though the Rabins doe still dispute whether it ought to be reckoned amongst the immediate workes of the holy Ghost so this reuelation was very anciently receiued into the Canon witnesse the Councell of Ancyra in the appendix which was before the Councell of Nice and the third Carthag Councell Can. 47. And good reason seeing it was written by an inspired Apostle and is testified by the Author to be the Reuelation of Iesus Christ Neither is there any doubt made of the authority of it at this day no not amongst the Lutherans themselues though Luther sometime in translating the new Testament left it out for the obscurity Touching the scope of this booke the ancient Fathers haue giuen vs little or no light into it For howsoeuer some of them haue written vpon it as Iustin Martyr Ireneus Lugdunensis Ieron in vita Iohan. Eus l. 5. c. 25. and Melito Sardensis as testifieth Ierome and Eusebius yet we want their bookes but onely that Ireneus hath something touching it lib. 5. cap. 21 23 25. and Augustine lib. 20. de Ciuit. Dei cap. 7. vsque ad 18. yet so many of later times haue written hereupon as that one a popish Writer numbreth 100. Alcasar But they of that side haue rather written to bleare mens eyes from seeing the truth than to inlighen them herein They generally referre the things here foretold to the end of the world when Antichrist shall come and tyrannize but three yeeres and a halfe whereas the Author of this booke testifieth that these things must shortly come to passe Vers 1. The obscurity of the things here deliuered hath deterred men anciently from writing vpon it For so Saint Augustine confesseth saying In the Reuelation there are many obscure things that may exercise the minde of the Reader Lib. 20. De ciuit Dâ—i c. 17. Obscura multa leguntur vt mentem legentis exâ—râ—â—al pauca in co sunt ex quorum manifestatione indagentur caetera cum labore maximè quia sic eadem multis modis repetit vt alia atque alia dicere vidcatur cum aliter atque aliter haec ipsa dicere inuâ—stigatur Epist ad Paulin. and there are few things in it by the manifestation whereof other things may be found out with labour chiefly because he doth so repeat the same things many waies so as that he may seeme to speake diuers things when as indeed he is found out to speake the same things diuers waies And with him Ierome consenteth saying The Reuelation of Iohn hath as many Sacraments as words in euery word many vnderstandings lie hid For this cause euen they which haue written vpon it haue generally acknowledged that they were a long time afraid to aduenture vpon so difficult a worke but sith experience in these latter daies doth helpe much to enlighten these darknesses they haue professed that they haue with great assurance set forth their expositions reaping rather
all Countries who were the first people of God and had the Gospell first preached vnto them whereas the other of the Catholike Epistles are to the Gentiles that beleeued in all parts of the world Wherefore Ierome setteth them in this order also Hieron prolog though the Latines respecting the dignity of Peter placed his Epistles first Pareus Pareus holdeth that they should rather bee put in another order first 1 Peter and then Iames because Peter wrote that Epistle first and then Iames following Peter in the same after both which Paul wrote to the Hebrewes Howsoeuer this matter needeth no great dispute seeing order in the placing of the Bookes of holy Scripture is not so precisely obserued yet in reason seeing Saint Iames his Epistle is nominatim to the twelue Tribes but Saint Peters is not so and his second Epistle is to all Christians if any preference be giuen to an Epistle in the placing thereof in respect of them to whom it is written this of Iames should be first and then those of Peter together it being neuer vsed to separate the Epistles of one and the same Author but to place them together This Epistle is said to be of the Apostle Iames and so it is intituled by Beza both in Greek and Latine Euseb Eccl. â—ist lib. 3. cap. 25. Hieren Epist 41. ad Paulin. Cypr. lib. ad Nouat Aug. Epist 29. and both Eusebius and Ierome doe testifie that this Epistle was counted Apostolicall in their times Cyprian also citeth it as Apostolicall and Augustine and Concilium Mileuitan Can. 7. Pareus also subscribeth to this Yet some thinke it was written by Iames surnamed Iustus or Oblias that is Mute who according to Epiphanius was called the Brother of our Lord because hee was the sonne of Ioseph by a former Wife Epiphan in Haeres Antidicomarianorum and hee was one of the 70. sent forth by our Lord being afterwards constituted Bishop of Ierusalem To this Luther subscribeth Luther and the Lutherans following him who doe not therefore hold it to be canonicall Scripture But for as much as it hath anciently beene receiued as Canonicall and Apostolicall not onely by the forenamed Authors but also by Origen Athanasius Orig. Hom. iâ— Ios Athan. in Synops Epiph. lib. 3. haer 76 Isid Hisp lib. 6. Etymol cap. 1. Niceph. lib. 2. hist cap. 46. Damasc lib. 4. de fide cap. 11. Epiphanius Isidorus Hispalensis Nicephorus and Damascen and the very directing of it to all parts after an Apostolicall manner doth argue it to be written not by a Bishop of any particular place but by an Apostle who was sent vnto all I hold it without doubt to be the Epistle of the Apostle Iames and consequently Canonicall as the Epistles of other Apostles are If it be demanded which Iames wrote it for there were two of that name Iames the sonne of Zebedeus and brother of Iohn and Iames the sonne of Alpheus a Kinsman of our Lord and therefore called his Brother also as Iames Oblias before spoken of was I answer with Pareus and others that the consideration of the time when it was written argueth that the first of these Iames the brother of Iohn cannot be the Author of it but Iames the sonne of Alpheus otherwise called Iames the lesser Act. 12. for the elder Iames was slaine by Herod before the dispersion of the Iewes the second yeere of Claudius Sucton in Claud. cap. 25. who did afterwards cast the Iewes and Christians out of the City and then in the time of their dispersion was this Epistle written vnto them as appeareth by the superscription thereof Enseb lib. 2 c. 22. Hieron in Catal. If it be obiected that Eusebius and Ierome both doe report that it was anciently doubted of whether it be Canonicall or no I answer that they did onely mention such a thing but they did not doubt hereof themselues If it be further obiected that he doth not call himselfe an Apostle but the seruant of Iesus Christ I answer that Paul in some of his Epistles in ituleth himselfe likewise the name of an Apostle being omitted and neither Iohn nor Iude write themselues Apostles but only Peter Lastly if it bee obiected that here is something deliuered contrary to that of Saint Paul touching iustification not by saith onely but by workes and anointing with Oile is mentioned which none of the other Apostles speaketh of I answer that I haue already shewed vpon Rom. 3. that the seeming contrariety betwixt Saint Paul and Saint Iames is nothing they being rightly vnderstood and touching the anointing with Oile it shall be considered in the proper place As for any thing else obiected it is not worth the naming and therefore I come directly to the Epistle it selfe wherein after a salutation he comforteth them as the present occasion of their distressed estate did require and hauing called their troubles herein temptations he taketh occasion to speake also of inward temptations tending vnto euill vers 13. prouing that they come not from God one speciall reason of which is that euery good and perfect gift is from him vers 17. and to proue this hee doth instance in the great gift and grace of our regeneration which is of God by his Word vers 18. and therefore inferreth a readinesse to heare this Word remouing the ill effects that through mens owne corruption follow of hearing wrath and speaking in wrath verse 19. c. and setting downe the right vse and end of hearing verse 22. c. And lastly to driue all men from speaking in wrath he sheweth the vanity of his religion that doth so verse 26. and to perswade to loue and pure affections in hearing the contrary to which he had commanded to lay apart verse 21. he commendeth charity whereby our loue is most declared and of which it is said Giue almes of that yee haue Luk. 11.47 and all things shall be cleane vnto you and purity from the inquinations of the world to which a man is subiect by ouerualuing the things thereof verse 27. How the other Chapters of this Epistle doe cohere each one with the former and in it selfe shall bee shewed as wee come to the expounding of them in order CHAP. I. THe former words of this Chapter haue little difficulty in them and therefore I will runne them ouer briefly Vers 1. Verse 1. The twelue Tribes vnto which hee writeth said to be scattered abroad or in dispersion are the beleeuers of euery Tribe now expelled from Ierusalem by CLAVDIVS CESAR as hath beene already touched But it is to be vnderstood that ten of the twelue Tribes were still in that banishment vnder Salmanasar King of Assyria for wee reade not of the returne of any 2 Kings 17. but of the two Tribes and an halfe in the dayes of Exra and Nehemiah or at any time since and therefore it is likely that the Apostle had respect to that dispersion also if happely
sure word of prophesie to which ye doe well that yee take heed as to a light shining in a darke place vntill the day be light and the day-starre arise in your hearts c. He saith Oecumen in 2 Pet. 1. that we haue the word of prophesie the more sure not because there was any prophesie before of this voice that came from heauen but because by that voice comming from the Father we are confirmed touching those things that were prophesied of the Sonne by the Prophets long agoe and doe without question conclude that all their prophesying is most certaine and stable But this prophesying he saith was then a light shining in a darke or nasty place till the Sun-beames came by Christ to inlighten the world and this is the daies growing light through that knowledge which we attaine vnto vnder the Gospell And if any man shall say But why did not the Prophets expound and make more plaine what they prophesied for so a great light might haue beene giuen long before he addeth they prophesied as they were moued by the Spirit of God neither were there prophesies of any priuate interpretation so that howsoeuer they vnderstood what they prophesied yet they were not to explaine their prophesies to others seeing that the Spirit moued them not to this but to leaue them darke for others to study vpon them till the time of light should come There is nothing of difficulty betwixt the former Text and this Mayer for when Peter speaketh of his departure hence and of the Lords forewarning him hereof he meaneth that forewarning Iohn 21.19 and his being present to see Christs glory and to heare the voyce of the Father from Heauen was Matth. 17. Touching the present Text Luther Luther saith that the prophesie is called firmer because we haue no such Prophets now as were then Faber Stapul Faber by firmer vnderstandeth most firme and taketh it not as spoken comparatiuely preferring old prophesies for certainty before the present preaching of the Apostles than which nothing can be more certaine Or else he calleth it firmer in respect of the knowledge what was meant thereby by the illumination of the holy Ghost the Apostles had not a coniecturall prophesie as others that conceiued erroneously thereof but more firme because they were sure that thus vnderstood it was true The. Aquinas and Gorran say Tho. Aquin Gorran that the prophesie touching Christ of old by Dauid Psal 2. Thou art my Sonne this day haue I begotten thee is said to be more firme in respect of the Iewes who beleeued the Prophets rather than the Apostles Beza also consenteth with this Beza but rather would haue the comparatiue here vsed taken for the superlatiue most firme So likewise Beda and Gagneus and Lyra and Augustine also The authority of the old Prophets was such Aug. serm 27. de verb. apost ca. 4. Quis nostrum non miretur certiorem Propheticum sermonem dici quà m vox de Coelo Certiorem dixit non meliorem non veriorem Quid est ergo certiorem in quo magis confirmetur auditor Quare hoc Quoniam sunt homines infideles qui sic detrahunt Christo vt dicant eum magicis artibus fecisse quae fecit Possent ergo infideles etiam istam vocem delatam de Coelo per coniecturas humanas illicitas curiositates ad magicam artem referre Sed Prophetae ante fuere Si ergo magicis artibus fecit vt coleretur nunquid magus erat antequam natus as that it had beene a long time receiued for certaine and great reuerence was giuen thereunto both by Iewes and Gentiles euer since the translation of the old Testament by the 72 at the appointment of Ptolomee Philadelphus King of Aegypt And to this exposition as the most genuine doe I subscribe For if Peter had meant a most firme prophesie hee would haue spoken in the superlatiue not in the comparatiue degree and to say that there are no such Prophets vnder the new Testament as were vnder the old is without all ground seeing they had the same spirit Lastly this is not spoken against those that erroneously interpreted the Prophets but for further confirmation of those that would not so readily receiue any thing lately done or said because they suspected fraud whom he therefore referreth to the Prophets not only in this particular vttered by the voyce from Heauen but in all other things concerning the Messiah Touching the words following the words translated in a darke place are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a squalide filthy place such as this world is by reason of the great corruption in it Oecumen Oecumenius seemeth to vnderstand it as spoken with reference to former times And it is one exposition brought by Faber Faber Stapul that the old Law is a shadow and figure darkly setting forth the mysteries of Christ vntill the day of the new Law by the comming of Christ waxeth light and the day-starre of the Sunne of righteousnesse that is the Gospell arise in their hearts they being conuerted vnto it and thus Luther Beza Piscator c. vnderstand it also Faber hath also another exposition whereby the day of iudgement or the great light after that time to those that are glorified is vnderstood by the day waxing light and the day-starre arising for then we shall know as we are knowne and all the light of Prophets and Apostles here is but like a Candle in a darke place in comparison of that most glorious light Thus S. * August serm 237. de temp In die ambulamus comparat infidelium comparat verò illius diei in qua resurgent mortui adhuc nox sumus Augustine vnderstandeth it as it seemeth by these words of his We walke in the day in respect of Infidels but in respect of that day when the dead shall rise we are yet night and so he reconcileth Paul and Peter whereas Rom. 13.12 he saith The night is past and the day is come But Peter here speaketh of the day as to come And in another place he saith further * Aug. Tract 35. in Iohan. Tunc praesenti tali die lucernae non erunt necessariae non legetur nobis Propheta non aperietur codex Apostoli non requiretur testimonium Iohannis non ipso indigebimus Euangelio Omnes Scripturae tollentur de medio quae nobis in huins saeculi nocte tanquam lucernae accendebantur Tho. Aquin. in speaking of the discouering of all things at the day of iudgemēt when that day commeth light shall not be needfull the Prophets shall not be read nor the booke of the Apostles opened the testimony of Iohn shall not be required we shall not need the Gospell all Scriptures shall be taken away which as lights haue beene set vp in the night of this world To this exposition subscribeth Prosper and Tho. Aquinas Gorran and Gagneus and many more Yet Tho. Aquinas distinguisheth betwixt the
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
inueigheth saying That he wrote an Epistle to the Church but Diotrephes that loueth preeminence receiueth vs not It is vncertaine who this man was but most probable that he was an Arch-heretike as Beda calleth him Beda who by teaching new things had rather vsurpe vnto him the primacy of knowledge than humbly hearken to the old precepts of the Church which Saint Iohn preached The name Diotrephes signifying one nourished by Iupiter argueth one of an high ranke for Homer calleth Kings by a name not much differing here-from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas in the Greeke it is Sâ—ripsissem forsitan Ecclesiae I wrote an Epistle the vulgar Latine hath it I would haply haue written as though being about to haue commended the charity and hospitality of Gaius to the Church he were hindered because he knew that Diotrephes would hinder the reading of it But according to the Greeke which is truest if it be read I wrote it is most likely that he meant his first Epistle which Diotrephes who perhaps was Bishop where Gaius dwelt would not suffer it to be read to the Church there Who Demetrius was Vers 12. here mentioned also it is vnknown onely he is a good example for all men in place to imitate He saith that the truth gaue testimony to him that is they were not words only that went of him but indeed hee performed what all men reported of him Learne we by the example of Diotrephes not to affect preeminence for this is the ground most commonly of damnable heresie let that rebuke giuen by Christ to Zebedeus his children affecting superiority bee alwaies sounding in our eares to keepe vs humble and lowly And by the example of Demetrius let vs learne by well doing and not by making a good shew to lay the foundation of a good name especially so that they which are our ouer-seers in the Lord may giue a good testimony vnto vs. THE CATHOLIKE EPISTLE OF THE Apostle IVDE THis Epistle is and hath beene receiued for canonicall Scripture in all ages since the Apostles daies no doubt being made but that Iudas the Author of it was an Apostle Luther in Iude. Onely Luther coniectureth he was but a Disciple of the Apostles because vers 17. hee exhorteth to remember the words of the Apostles Perkins in Iude. But one answereth this well that he liued after Peter and Paul and writing this Epistle when they were dead and gone hee might well put them in minde of their writings being of so great note and name that to alleage any thing formerly taught by them was likely to moue the more And in tracking Peter in his 2. Epistle Chapter 2. which is another thing obiected he doth no more than hath beene formerly done in the Bookes of Chronicles setting forth many things had before in Samuel and Kings and by the Euangelists and especially Marke whose Gospell is almost nothing else but an abridgement of Matthew This Iude is called also Thaddeus Mark 3.18 and Lebbeus Mat. 10.3 which two words according to Rabanus Rabanus signifie one thing viz. Cordis cultor a purifier of his heart or one that husbandeth the heart It is generally thought that he had all these names but in the Gospells is called Lebbeus or Thaddeus not Iudas because the Euangelists had a desire to blot out the memory of Iudas his trechery by leauing out the name from amongst the rest of the Apostles But it seemeth to me that hauing diuers names they were promiscuously vsed without any such respect for if they had had a desire that the name of Iudas should haue beene forgotten they would not haue put Iudas Iscariot into the number as they doe and this Author would not haue written himselfe Iudas but Thaddeus or Lebbeus in the superscription of this Epistle But haply because though others called him Lebbeus or Thaddeus hee in modesty would not affix this name signifying a dresser of the heart lest he should seeme to arrogate to himselfe according to one Th. Aquinas But hee writeth himselfe Iude the brother of Iames that is of Iames the sonne of Alpheus who is by many ancient Historians reported to haue beene the first Bishop of Ierusalem and for his most holy life of wonderfull reputation euen amongst the Iewes themselues And therefore many Expositors thinke that Iude here maketh mention of him as being his brother to purchase the more credit to his Epistle But if we obserue the Lords sending forth of his twelue Disciples by couples we shall finde that Iames the sonne of Alpheus and Thaddeus are coupled together Mat. 10.3 and with the other Iudas the traitor Simon was coupled To the end therefore that he might distinguish himselfe from that Judas so infamous he beginneth Iudas the brother of Iames as by Christ they had beene formerly coupled Touching the Argument all agree that there were certaine filthy Heretikes sprung vp in the Church that vnder the colour of Christian liberty did liue in a most sensuall manner and contemned the Magistrates authority Epiphan Oecumen such as Epiphanius and Oecumenius name the Gnostickes Nicolaitans Valentinians and Marcionites that rose out of the Schoole of Simon Against these Iude here writeth describing their wickednesse and shewing the iudgements that hang ouer their heads therefore For Epiphanius hauing set forth the filthinesse of the Gnostikes whose root as it were Simon was but that the Gnostikes were a fift ranke after him Menander Saturninus Basilides and Nicolas comming betweene thus saith The Spirit of God being moued in the Apostle Iudas about those things wrote thus Whatsoeuer things they know naturally as bruit beasts herein they corrupt themselues c. Touching the parts of this Epistle after a salutation vers 1 2. he declareth the occasion of his writing viz. the springing vp of vngodly heretikes lest they should bee seduced by them that they might rather oppose them and stand for the truth vers 3 4. touching which vngodly ones First hee layeth open their vices vers 4 Secondly he rehearseth examples of the like and of the iudgements befalling them shewing how neare a similitude is betwixt these and them vers 5 6 7 8. Thirdly making way by a contrary example he taxeth other vices in them vers 9.10 Fourthly hee addeth other examples and similitudes whereby hee might yet aggrauâ—te their viciousnesse the more vers 11 12 13. Fiftly he applieth Enochs prophesie against them vers 14 15. Sixtly without vsing any further similitude hee taxeth other sinnes in them vers 16. The rest of the Epistle is spent in exhortation First to remember the predictions of the Apostles touching such men vers 17 18 19. Secondly to keepe themselues in a pure and holy way to the end vers 20 21. Thirdly to deliuer others from the great dangers wherein they were by reason of those wicked ones before spoken of vers 22.23 so ascribing glory to God that only knew and was able to preserue them from infection
being thus premised to cleere all doubts occurring here there is a manifest defect in the vulgar Latine in that the word dreamers is left out Ad. Sasbout which Sasbout confesseth ought to be supplied and it is a verie significant word to expresse both the time when these wicked heretickes were wont to meet viz. in the night and of what nature their errours are viz. but euen like vnto dreames wherein men are deluded diuersly but awaking they see there was no such thing as they imagined For so erroneous teneâ—s are but the conceits of foolish men in the night of their ignorance whilst they are asleepe in sinne but if euer they come to be awakened they vanish as nothing Touching the Domination which they are said to set light by most expound it and the glories which they are said also to blaspheme of the Magistracie because if they had opposed themselues against God and his holy Angels Christian people would not haue endured them and according to this I haue expounded the same words 2 Pet. 2.10 But one there is that receiueth neither this nor any other exposition before going expounding it of any other besides God not this because Simon the Captaine of these filthy persons adored the Emperour Nero Ad. Sasbout therefore it cannot be meant that they set light by the Magistracie and to apply it to the ceremonies in the Lords Supper is plainely forced and lastly that Prelates in the Church are called glories we doe no where finde Hee therefore expoundeth Domination or authoritie of God against whom indeed they did not plainly oppose themselues but extenuated his worth by teaching that there were others that framed this world and herein he followeth Oecumenius and the Greeke Scholia Oecumen Graec. Scholia By glories hee vnderstandeth Moses and the Prophets in whom the diuine glorie shone to whom the Gnostikes were well knowne to be enemies Against this I haue nothing to say but that it seemeth very probable Let the History of these heretickes bee considered and so let the Reader follow the most probable Touching Michael the Arch-angell some hold that hee is none other but Christ the Prince of Angels but this is worthily contradicted by a learned Writer of ours Perkins in Iud. 2 Pet. 2.11 because Peter glancing at the same story nameth plaine Angels and when Christ commeth to iudgement he commeth with the voice of an Arch-angell And lastly it is said of the Arch-angell here as of an inferiour that hee durst not which agreeth not vnto the Lord Christ The thing here related was taken out of some booke that then was but now is lost or else Iude had it by tradition The ground of this contention is laid downe Deut. 34. but all agree that nothing can bee certainly said touching this contention that of Oecumenius which is also in the Greeke Scholia is of good vse to comfort the godly that are ready to depart out of this world but the other of Thomas Aquinas is more generally followed It may hence be gathered that some things are true which goe but by tradition yet that traditions are necessary to be added to the written Word of God as the Romanists hence collect cannot iustly be inferred With Saint Iude we are ready to embrace traditions that consort with the Word of God as this doth but such as sauour of superstition so much impugned in the Word wee vtterly abhorre If it be demanded why Michael durst not vse opprobrious speeches against the Deuill when as holy men haue not spared the notoriously wicked but euen Iude himselfe speaketh all the opprobries that may be against seducers and Saint Peter before him and Saint Paul to Elymas 2 Pet. 2. Act. 13. Esa 57.3 and Esaias to the Iewes calling them witches children and children of the adulterer and of the whore I answer that the Deuill though he be fallen from his first glory yet he is a great Prince still and therefore not to be railed vpon againe Ephes 6.12 to raile vpon any is to take a kind of reuenge vpon them which no creature may doe Rom. 12.19 for it doth properly belong to the Lord onely when Prophets and Apostles haue done thus it was God that spake in them and by them by his Spirit and when such words are put into any Angels mouth he may doubtlesse also vtter them but of himselfe to doe it were to vsurpe vpon Gods office of reuenging which were arrogancy in any creature Touching the things which they are said not to know and therefore to blaspheme Vers 10. this argueth that by the Glories before going Magistrates are not meant nor Prelates for they knew such but the Maiesty of God of whom all such wicked wretches are ignorant And his Maiesty may well bee expressed by Glories in the plurall number because of his exceeding great glory as because of his exceeding great power he is called Elohim or with reference to the three persons in the Trinity The mystery of the Incarnation of the Sonne of God was a thing hidden from them and therefore they spake so of him as hath beene already shewed In the things which are naturally knowne to all men how the Gnostikes defiled themselues by the abuse of the seed of generation not before heard of in any age I as I finde other Expositors refraine from relating it as being too abominable to be spoken shall also passe it ouer in silence referring the reader to Epiphanius in his Pannarium to reade of it there Touching the comparisons following wherein they are compared to Cain Vers 11. Balaam and Core As Caine was full of enuy and hatred against his brother so were these against the Orthodox because their owne workes were so foule and filthy 1 Ioh. 3.12 and theirs good for herein Saint Iohn hath shewed before that this comparison standeth Some say that they are compared to Cain Ad. Sasbout because as he was a runnagate so they not regarding the Scriptures ranne after their owne dreames and some in other respects Act. 8. as hath beene shewed To Balaam they are likened for their being led by worldly gaine as is manifest that Simon Magus was 1 Pet. 2.15 and is illustrated in Peter To Core for their ambition in aspiring after the highest dignity in the Church as he and his companions did debasing Moses and Aaron for that which followeth vers 12 13. if recourse be had to 2 Pet. 2. it may easily bee vnderstood onely whereas they are compared to trees twice dead the meaning is that being first dead by nature and quickned by grace preached and outwardly embraced amongst them they being now fallen here-from were dead the second time See 2 Pet. 2.20 Note Note that to be a railer and to speake blasphemy especially against domination is by no meanes tolerable It is not for poore vnder creatures such as we are as not to vnsheath the sword against any for reuenge so not
Iezzabel had contended with them about the sense of the Scriptures their knowledge should be more clarified and they should attaine vnto perfect light when as Saint Peter saith The Day-starre should arise in their hearts that is they should not need the helpe of meanes any more but should haue a light in themselues in lightning them to see and know as they were seene and knowne For the communication of Christs glory is set forth in their reigning his ressurrection was a thing past and as for the resurrection of their bodies or the glorification of the soule it is not likely that hee would comfort them with part of their happinesse when he had already set forth their full glorification THe fift Epistle is to the Church of Sardis in six verses of the third Chapter The fift Epistle Chap. 3. wherein their deadnesse is reproued and threatned they are stirred vp to awake and be watchfull some few are commended and comforted with the promise of white garments and that the Lord will confesse them before God and his Angels Quest 1. What is meant in that Christ is said to haue the seuen Spirits of God and the seuen Starres Vers 1. and what particular reason of mentioning these things here Answ The seuen Spirits are they that were spoken of Chap. 1.4 which stand before the Throne of God and the seuen Starres the Ministers of the Churches as is also plaine Chap. 1.20 yet some by these Spirits vnderstand the Angels whom Christ hath at his command Pareus but so he should assume a title to himselfe not mentioned before seeing the seuen Spirits there are the Holy Ghost as hath beene already shewed For the reason of remembring these particularly to this Church it is rendred diuersly Some say that the Lord would hereby intimate his wisdome to discerue their wickednesse couered vnder the cloake of hypocrisie because he had seuen Spirits and his power to punish it Richard de Sancto victore for hee had the Starres in his power Bullenger much more men that offended Others say that this is spoken to intimate that he giueth all spirituall life that they being yet dead might be put in minde to seeke vnto him therefore that he defendeth his faithfull Ministers so as that they shall not need to feare the anger of man that if they did reuiue in their godly care they might safely trust in Christ who doth continually defend such Viegas Others say that it is spoken in opposition to their conceit of themselues for hypocrites are readiest to thinke that they are full of life when indeed they are dead and glory much in their life of vnderstanding and in being counted excellent when indeed they want both therefore the Lord assumeth all life to himselfe for hee had the seuen Spirits and all light and glory for he had the seuen Starres Viegas Lastly others say that it is spoken to shew that the Starres and the Spirits are ioyned together so that he which will haue the glory of Starres must first haue the Spirit that is true sanctity Of all these I preferre that of Bullenger as most genuine because it is adidem whereas the rest goe somewhat from the true meaning of the things here mentioned Let Hypocrites therefore consider their vanity and danger whilst they want the life of grace Christ taketh no care of them to protect and defend them but onely of such as haue life and light hee holdeth the Spirits and Starres if therefore thou wilt haue the comfort of his protection seeke for the Spirit of life at his hands who only is able to bestow it Quest How is the Angell of this Church said to be dead Vers 2. and yet but bidden to awake as being onely asleepe and to strengthen what was about to die Answ Deadnesse here by the consent of all is deadnesse in sinne he had a name to be aliue in that a great shew of piety was made but was dead indeed because void of truth and substance there was nothing but hypocrisie And because in Hypocrites there is no true loue of Christ vrging to sollicitude about the sanctity of others negligence and remisnesse doth vsually accompany hypocrisie and so it seemeth to haue done in the Angell of this Church he laboured of two vices hypocrisie and neglect of his charge Of the first he is admonished in that he is charged to be dead and of the other in that he is excited to watch and to strengthen those that were about to die that is some of that Congregation which were yet aliue but in great danger of death also by his bad example and neglect of his office Quest 3. What is meant by saying Vers 4. they haue not defiled their garments and by promising they shall walke with mee in whites and because they are worthy whether is not here a ground for mans merits Answ I omit here to speake of these words I haue not found thy workes full before God vers 2. For no man is so simple to thinke that this is spoken against imperfections and weaknesses but against hypocrisie for those workes are not full before God which are not done in sincerity Touching the question propounded By garments Pareus some vnderstand their soules and bodies which are sometimes also set forth by another metaphor of vessels as 1 Thes 4.4 Their soules were not defiled by erroneous opinions nor their bodies by fornication after the Nicolaitan manner Gorran Some vnderstand onely their bodies the garments of their soules or their vertues and vertuous actions which are not polluted when vice is not mixed with them Lastly some vnderstand Christ Iesus and the Christian profession Bullinger for of Christ it is often spoken as of a garment put ye on the Lord Iesus and if we consider the first vse of garments Rom. 13. Eph. 4. Col. 3. that it was to couer our nakednesse whereof wee are ashamed this metaphor doth most fitly agree vnto Christ the onely couer of all our sinnes and blemishes In this sense they defile not their garments which flie wickednesse the staine and shame of a Christian profession and this I subscribe vnto as the true sense For though the body be sometime compared to a garment yet the soule is neuer and if the body only should be meant here should be a iustification of single externall purity without the internall Touching the whites here promised Gorran some vnderstand it partly of a pure and good conscience here and of the glory to come hereafter Bullinger Pareus But for so much as the whitenesse of a good conscience is already enioyed and it is here spoken of whites yet to be giuen I subscribe rather to them that vnderstand the glory to come which is compared to the purest white when some glimps hereof were in Christs garments at the time of his transfiguration Matth. 7. In that he saith they shall walke with mee in