Iesus Christ that is because his Resurrection is our iustification who by rising againe destroyed death and went vp into Heauen that we might haue a place there Here growth a great question whether Baptisme which is outward hath any effect to the sauing of the soule or whether all the vertue lieth not in Faith and internall grace sanctifying the soule and conscience But Christ hath cut off all this question by saying He that beleeueth and is baptized shall be saued thus ioyning them together so that it is vnlawfull for any to seuer them Baptisme is then perfect and salutiferous when the conscience is baptized there being an inward working of the Spirit to the purifying of the heart by Faith as water is outwardly vsed How is Baptisme an antitype of the Arke and how is it said to haue saued those eight persons by the water Thomas Aquinas hath already set downe fiue things wherein the Arke doth serue fitly to set forth Baptisme August lib. de vnitate Eccl. s cap. 5. Gagneus Augustine hath an Allegory in the pitching within and without holding that this setteth forth charity Gagneus saith that as the waters lifted vp the Arke and so they within were saued in like manner Baptisme lifting vs vp from the earth to Heauen in an heauenly conuersation saueth vs and as the Arke though it were tossed with tempests yet could not be drowned so the Church is saued through many afflictions neither can it bee ouerthrowne He that will may gather other notes of similitude also out of Pererius and Pagnan in Isagoge ad Scripturas Perer. lib. 10. in Gen. disp 11. Touching the sauing of those eight by the water it is meant of their corporall deliuerance for it is a question whether all their soules were saued or no it seemeth Chams was not By the water is expounded by some from the water by others in the water as per is vsually taken as a Ship is said to be safe going in the water and this I take to be the best Of the Angels powers and vertues subiected vnto Christ Vers 22. enough hath beene spoken already vpon Ephes 1.21 Note Note that he which suffereth vniustly doth not finally suffer for Christ suffering thus suffered in respect of the outward man his enemies could not touch his spirituall estate but that herein he liued still and was the more highly exalted and so shall we his members be Note againe Note that Baptisme which is outward is not like the Arke to saue all that come vnto it but euery one that is of discretion must haue an inward worke wrought in him that from a good and sanctified heart he may aske mercy of God through Iesus Christ who is risen againe and ascended into Heauen there presenting the prayers of such before his Father Therefore he that beleeueth not Mark 16.16 1 Ioh. 3.3 Vers 9. saith Christ shall bee damned though he be baptized and he that hath this hope purgeth himselfe and he that is borne of God sinneth not CHAP. IIII. THE Apostle hauing in the former Chapter propounded Christs example proceedeth here to presse it vnto them that as he suffered in the flesh so they being his members should approue themselues to suffer in the flesh by the mortifying of their corruptions and as hee was quickned in the Spirit leading a new spirituall life vers 1 2. First prosecuting that of suffering by the consideration of what they had formerly beene and what some still were for which they should giue account vers 3 4 5. and how the dead of whom hee spake before were not saued but by being iudged in the flesh vers 6. Secondly hee that setteth forth that which might moue them to a new life the end of all is at hand vers 7. and wherein it consisteth viz. in being wise and sober and praying and louing and hospitable c. from vers 7. to vers 12. where he returneth to speake of suffering againe being properly vnderstood by being persecuted and railed vpon as Christ was touching which first hee comforteth them with the glory and ioy after this to come vers 13 14. Secondly he giueth a caueat against doing ill whereby a man commeth to suffer vers 15. Thirdly whereas they might be troubled in thinking that the estate of the wicked was better for so much as they were not so subiect to sufferings he sheweth that the time of the Christians suffering was now but theirs should be hereafter when it would bee much more terrible vers 17 18. Lastly that they might bee without all trouble of minde about their sufferings he directeth them to God to whom they ought wholly to commit themselues in suffering as to a faithfull Creator vers 19. 1 PETER Chapter 4. Verse 1 2 3 c. Christ therefore hauing suffered in the flesh for vs put vpon you the same minde also for he that hath suffered in the flesh hath ceased from sinne c. FRom Christs suffering death as hee was man Oecumen in 1 Pet. 4. and led a naturall life here hee argueth that we ought to suffer that death which is vnto sinne for him that we might liue vnto righteousnesse and if we be dead vnto sinne or to the world there will be in vs a cessation from sinne 2 Tim. 2. To suffer in the flesh therefore is to be dead vnto sinne as Saint Paul elsewhere expresseth it to bee dead with Christ Some of the ancient Fathers haue expounded this of the Gospell preached to the dead of the dead vnto sinne Vers 6. holding that men are said to bee dead two waies first in sinne secondly vnto sinne and to the world by being made conformable to Christ in his death and these last by receiuing the Gospell are stirred vp to condemne themselues for their former carnall liuing which they doe when they leade a new life To suffer for Christ here Tho. Aquin. Gorran Isidor is either to subdue carnall concupiscence by taming the flesh or else by exposing the body to martyrdome for righteousnesse It is according to Isidor to suffer in the whole man as Christ suffered in the whole man both exteriour and interiour the inner is the soule wherein we suffer by contrition the outward is the body wherein we suffer by macerating it and by suffering both these waies wee cease from all sinnes both carnall and spirituall For this cause it was preached to the dead Verse 6. that is either yee ought not for this cause to regard the blasphemies of the wicked or else for the auoiding of the danger of the Day of Iudgement it was preached to such as are spiritually dead that iudging themselues for such things as they haue carnally done they might escape Gods iudgement and liue as 1 Cor. 11.31 To take the six former verses of this Chapter together Mayer wherein an exhortation is set forth from Christs death considered as I haue shewed in the Analysis Here are three doubts
the imputed righteousnesse of Christ Iesus but Workes make a mans Faith euident and conspicuous to the world it being hereby proued that a man is a true beleeuer and so accepted for iust and righteous before God Ob. Hypocrites haue good workes and therefore it seemeth Obiect that good workes are no certaine euidence of Faith and consequently on one iustified Sol. Their workes are not truly good Sol. for such are the proper effects of Faith but because they are the same which the faithfull doe and it is hidden from man oftentimes who is an Hypocrite if wee shall iudge one to be faithfull because hee doth good workes we may bee deceiued Yet good workes doe manifest the truly faithfull because such a one is not without good workes though hee that hath good workes in our thinking is not alwaies faithfull but God seeth accuratly of what sort euery mans worke is He that desireth to reade more about iustification by Faith and Workes may haue recourse to Rom. 3.28 Touching the particular passages here verse 18. Vers 18. But some man may say thou hast faith and I haue workes shew we thy faith by thy workes c. Here such as trust to bare Faith are confuted by the bringing in of two speaking together the one seeming to himselfe to be faithfull the other manifested to bee such by his workes But that is but I will oppose thee by this prosopopeia Admit that a man truly faithfull challengeth thee thus Thou saist that thou hast Faith but how dost thou proue it hauing no works I can proue my Faith by my workes here the conscience of him that wanteth workes must needs bee conuinced Thou beleeuest that there is one God Vers 19. thou doest well the Deuils beleeue also and tremble To beleeue this though it be an Article of our Faith and likewise to beleeue and hold aright the other Articles doth not make one a true beleeuer though to beleeue this be to doe well because here is not all required to a sauing Faith Faith what which is to beleeue to the hauing of the affection moued to all due obedience vnto him in whom it is beleeued for loue as Oecumenius hath partly touched already and as Augustine sometime speaketh Faith with charity is a Christian faith August Fides cum charitate est fides Christiana fides sine charitate est fides daemonis Faith without charity is a faith of Deuills that is Faith inclining the heart to obey the Law of God the substance whereof standeth in loue Pareus and others of our Writers generally teach that a sauing Faith is to beleeue with application to a mans owne soule in particular This I confesse is true if we speake of that Faith which is growne to more perfection Iob 19.25 such as was in Iob saying I know that my Redeemer liueth Gal. 2.20 c. and in Paul saying I liue by the Faith of the Son of God who hath died for me But the Faith necessary to saluation commended vnto vs in the holy Scriptures is a beleeuing with loue and affection ioyned hereunto Such was the Faith of the Samaritans said to be Ioh. 4.42 Such a Faith Philip told the Eunuch if he had he might be baptized Act. 8.37 and such was Abrahams Faith Rom. 4.21 And this is such a Faith as none but the Elect can haue the Deuill cannot haue it for he beleeueth with an auersation the wicked cannot haue it for there is the like auersenesse in them also or at the least a deadnesse of affection for their Faith worketh not by loue of which they are void Here is also a certainty without wandring or doubring which is set forth as a property of true Faith for it is without all doubting assented to Iam. 1.5 that Iesus is the Sauiour of the world and that whosoeuer rightly beleeueth on him shall haue euerlasting life But as for certainty of a mans owne particular estate in grace I suppose that is not so of the Esse of Faith as the hee should bee said to haue no Faith who is not able for the present to apply Gods promises without doubting vnto himselfe for then wofull were the case of many true Christians who in time of temptation finde many feares and perplexities in themselues in so much that they are ready to say with Dauid they are cast out of Gods presence though afterward they see their weaknesse and recouer their hold againe Besides this particular assurance is a thing that is to increase daily as men grow vp in Christ and therefore no maruell if in those that are yet children in the Faith it be not so strong as it should be Certainly true loue is an inseparable companion and fruit of a true Faith and then who can deny it to be a liuely Faith wherwith true loue concurreth though such assurance touching a mans owne particular estate be not yet atrained vnto Thou seest that Faith wrought together with his workes Vers 22. c. that is for so much as I haue spoken of his iustification by his worke I would not haue it vnderstood but with reference to his Faith whereby he brought forth this worke so that Faith as the cause and worke as the effect did perfectly iustifie him so that his worke was in no part cause of his iustification as though his iustice stood herein but hereby his Faith was perfected because without it his Faith could not haue beene a perfect and liuing Faith as it is not in any other man Euen as he that from his heart without any dissimulation assenteth to any thing that is iust and equall is in that instant honest and iust but this assent of his is perfected by his act when he doth accordingly And the Scripture was fulfilled saying Vers 23. that Abraham beleeued God and it was counted to him for righteousnesse that is by this fact he shewed that he beleeued and in his beleeuing whereby he did it stood his iustice and not in the doing of this thing nothing can be plainer for iustification by Faith and to declare that what is attributed to worke in Abraham is meant of a working Faith as hath beene touched already Touching the conclusion Vers 24. v. 24. it must not be vnderstood but according to the Premises that when a man bringeth forth the fruit of Faith he is iustified and not when he doth barely beleeue not being able to shew his Faith by any such fruits Vers 26. And to this also do the last words v. 26. agree as the body without a spirit is dead so is Faith without workes Faith only iustifieth not because being alone without Workes it is dead and vnprofitable as a Carkasse without a soule Note Note that to beleeue only in Christ doth not auaile vnto saluation but when with the apprehension of the loue of God toward a man in Christ which is the greatest loue that euer was doth concurre the loue
here mentioned as the boundary of this time as it was of the former Moreouer here were a strange gap opened into an expectation of this world to last yet seuen hundred yeeres which is against all probability That exposition which referreth the thrones to the Pope cannot stand in reason for Satan being bound it is not to bee thought that his Lieutenants the Popes aduancement should be shewed but rather the aduancement of such as withstood him Neither can I subscribe to that of the glorified estate of the Saints departed vnto whom the rest of the dead are opposed who liued not againe till the thousand yeeres expired because some visible alteration is here doubtlesse set forth at the binding of the Deuill seeing otherwise the accomplishment of this Prophecy could not haue beene conceiued of by the faithfull vpon earth for their comfort when as it was without doubt set forth for this end and purpose And as for that exposition whereby these things are applied vnto the Prelates and Rulers of the Church the description of being set vpon thrones and hauing power of iudgement is too glorious to agree vnto them Wherefore I preferre that of the sensible most happy alteration in the state of the world in the dayes of Constantine the Great for then thrones were set for Christians and they had the power of iudging who before were iudged and in this time the soules of the faithfull who had beene put to death for the Christian religion in the time of persecution might well bee said to liue and reigne with Christ because they had beene set forth as lying vnder the Altar and crying for reuenge vpon those that shed their bloud Chap. 6. vers 9. all the time that the Heathen reigned And whosoeuer worshipped not the beast as they departed out of this life they had communion with them in this their erection all these thousand yeres that is the body of the Saints being considered as one but not euery particular member For they all and euery of them liued and reigned in this time of a thousand yeeres though some a longer some a shorter part of it Their liuing and reigning then here spoken of must needs haue reference to their lying and crying before mentioned and therefore as that was spoken of to set forth times of persecution without any appearance of a deliuerer that might reuenge that innocent bloud so here is nothing else set forth but a deliuerance of the Church and a putting of power into the hands of the faithfull to reuenge themselues vpon the heathen as was sometime giuen to the Iewes by thē meanes of Hester Ester 8. and Mordecai For although the soules of the faithfull did liue and reigne with Christ before mmediatly after their separation from the body yet because vnto perfect dominion it is not onely requisite to be in glory and ioy with the Lord but to haue our enemies beaten downe and destroyed they are not said to liue and reigne with the Lord till this accomplished Touching the rest of the dead who are said not to rise againe till these thousand yeeres ended I cannot thinke that it is meant of the dead in sinne and superstition who rise not till then that is neuer because they which were before spoken of are corporally dead for they were slaine and these are plainly a part of them for hee saith the rest of the dead and therefore corporally dead also I suppose then that by the rest of the dead the innumerable company of them that haue died since the beginning of the world are meant the time of whose resurrection is not to bee expected till after these thousand yeeres lest when we heare of some liuing and reigning with Christ and of thrones set and the iudgement giuen we should imagine the generall resurrection and Christs comming to iudgement to be here meant This is the first resurrection Vers 5. Vers 6. Blessed and holy is hee that hath part in the first resurrection c. This may seeme to bee plaine for a bodily resurrection maintained from this place by the Chiliasts because the liuing of the soules before spoken of being here reiterated is called a resurrection which cannot bee taken but for the rising againe of the body seeing the soule falleth not at all But it is to bee vnderstood that these words are metaphoricall and not proper the rising of the Church from vnder persecution to such an estate as wherein the truth is propagated with authority is as it were a resurrection from the dead and therefore is so called and because of the life that vniuersally came then into the world by meanes of the Gospell thus propagated it is called the first resurrection as the conuersion of the Iewes which shall be is called by the Apostle Rom. 11.15 Life vnto the world from the dead which is all one as if he had said with our Prophet here a resurrection They are said to be blessed and holy that haue part in this resurrection that is the faithfull of these times are aboue others blessed in this that they rule and reigne the world being now Christian and are not vnder the dominion of their enemies neither shall the second death seize vpon them as vpon none else that are in the like condition that is by the power of the Gospell and spirit raised vp from the death of sinne to the life of righteousnesse For of a bodily resurrection it cannot possibly be vnderstood as I haue already proued but being thus vnderstood all things will most excellently agree I saw thrones set and them that sate vpon them c. that is it was represented vnto me how in the time of Constantine the Great the faithfull should begin to rule and reigne in this world And I saw the soules c. that is and at that time it was shewed me by the altered condition of such as had giuen their liues for the truth who before were set forth as crying but now as ruling and reigning in token of an end put to those calamities and a beginning made of prosperity that the case of the Church was altered and this lasted a thousand yeeres This is the first resurrection c. that is this the faithfuls being aduanced to rule and reigne here being a meanes to conuert so many millions in all parts to the truth is as it were a generall resurrection going before that at the last day against which they are well prepared that haue their part in this by being quickened in grace for the second death shall neuer seize vpon such but they shall reigne with Christ a thousand yeeres by the prosperous and flourishing estate which the Church enioyeth here and afterwards for euer by being actually possessed of the kingdome of heauen in body and soule for euermore Note Note that the onely way to be safe from euerlasting destruction in hell is by making a resurrection before the last resurrection that is a resurrection vnto grace
be against a multiplicity of Doctors which is rather commended Numb 11.29 Mat. 9.38 is answered already that hee impugneth not a multiplicity of able Teachers but of intruders into this Office without sufficiency That indeed which some Sophisters turne it to that there ought not to be many censurers in Ecclesiasticall matters but one viz. the Pope of Rome is absurd It may agree well vnto Teachers both by the method here vsed this being one of the greatest abuses of the tongue to vsurpe a teaching Office to the reprehending whereof hee returneth now againe and in regard of other places from which we may gather that this vsurpation was then vsuall and taxed likewise by other instruments of God as Act. 15.1 1 Tim. 1.7 But if it should be taken for iudging as Luk. 6.37 the name of Masters would not so well agree and it should rather haue beene said Be none of you Masters it being a thing vtterly vnlawfull in this sense Note Note that it is a most dangerous thing to aspire to the Office of a Teacher when a man is not sufficiently grounded in knowledge and learning Rom. 10.15 For this is not the office of euery one but of such as are called and singularly inabled vnto it If any rashly intrude themselues their condemnation shall bee the greater because hereby ambition is added to their other sinnes as in Saul and Vzziah sacrificing being thus puft vp 1 Tim. 3.6 they fall into the condemnation of the Deuill Note againe Note that if God should marke straightly the doings of the best all must needs be found sinners and that in many things and so liable to his iudgements wherefore wee had need to be circumspect and wary against sinne being assured that when we haue done the best that we can we shall still haue sinnes enow to answer for and therefore in our greatest circumspection and best doing we ought to acknowledge our imperfections and because sinnes haue beene in the very best it will not be safe for vs shrouding our selues vnder any example to aduenture vpon any sinne CHAP. 3. VER 2. If any offendeth not in word the same is a perfect man able to bridle also the whole body c. This is not spoken to teach Pareus that any are so perfect that they are without out sinne but rather on the contrary side to conuince all of sinne for hauing affirmed immediatly before that all of vs sinne in many things what better proofe can there be hereof than to instance in the sinfulnesse of the tongue so little a member for if a man hauing a whole body to gouerne well cannot so much as gouerne this little member but that hereby he sinneth so much how can he be counted perfect and without all sinne He is farre also from instifying hereby such as steale murther or commit adultery if they can well gouerne their tongues for his onely drift is to shew by the sinnes of the tongue that all sinne in many things If any sinne not in word he is a perfect man is no more therefore but as if hee should haue said hereby it appeareth that none are so perfect but that they sinne in many things because if but this one way of sinning viz. in speech be considered there is not one but is guilty for to proue a generall vnrulinesse of the tongue tendeth his whole discourse here So the tongue is a little member and boasteth great things Verse 5. As the bridle in the horses mouth and a little rudder in the hand of the gouernour of a ship so the tongue but little in comparison of the body boasteth great things in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth magnifically lift vp it selfe saith Beza is a word that is no where else vsed in the holy Scriptures and it may haue reference both to good and euill according to the examples of good going before and of euill following after these words The tongue is a world of wickednesse that is Verse 6. because it hath in it all manner of vices as the world hath all kinds of things Setteth on fire the whole course of nature that is the whole course of this life that is infected with it and is set on fire of hell that is of the deuill who as he is a lyer and slanderer so he corrupteth the tongues of men vnto the like The whole nature of beasts and birds c. that is Verse 7. some of euery kinde are tamed by man yea Lions and Beares and Panthers Non vniuersaliter de singulis generum sed restrictè de generibus singulorum intelligendum c. haue beene brought to dance to follow men vpon a line and to make letters as Pliny writeth Fishes are brought to take meat at their Masters hands and Serpents haue beene tamed so that their keepers could handle them make them without hurt to twine themselues about their neckes That he might deterre them from the desire of prelation to teach in the Church of God Th. Aquinas Gorran he sheweth the incuitable offences of speaking so that hee is a rare man that offendeth not Eccl. 19. There is no man that offendeth not with his tongue of such offending at large it is not spokē here but of offending in teaching of which a man may beware or of offending in a more hainous manner by lying railing and slandering according to the glosse Now that there are some perfect-men though but few that offend not thus he sheweth by two similitudes of a bridle guiding an horse and of a rudder guiding a ship His reason is this he that can turne about and guide his whole body to a good worke is perfect but he that can gouerne his tongue well can doe thus Ergo the minor is proued because he can put a bridle vpon it The tongue being little Verse 5. exalteth great things that is either the soules of men to great rewards or to great punishments Behold how much wood a little fire kindleth Hauing hitherto spoken of the vertues of the tongue now he speaketh of the vices It is called a fire because it enflameth others a world of wickednesse because hereby we sinne against God blaspheming against our Neighbour by railing c. and against our selues by vaine boasting All are said to be tamed by man Vers 7. Pliny Marcellinus because some of all kindes Pliny telleth of an huge Aspe in India that came daily out of his hole to receiue meat at a mans table Marcellinus telleth of a Tygre that was made tame and sent from India to Anastasius Or according to the Glosse this may be vnderstood metaphorically by beasts men that are theeues and murtherers by Birds instable persons and by Serpents such as are cunning to hurt for these may be conuerted sooner than the tongue tamed Hauing shewed that he which is able to order his tongue aright Faber Stapul in teaching nothing but the truth is a perfect
Dan. 3. And be ready to make answer that is be so acquainted with the word of God as that thou maist be able by plaine sentences our of it to iustifie the truth and yet doe it with meeknesse and feare not imitating the aduersary in railing speeches and considering that when thou art best prouided with sentences of Scripture thy memory may either faile thee or the deuill by art and cunning brought to elude thy places may as it were wrest thy weapon out of thy hand in feare and reuerence depend vpon God who must put into thy mouth what to say at that time Wherefore it is necessary that euery one get by heart some plaine sentences of Scripture whereupon our faith is founded and not rest vpon the Church thinking it sufficient to beleeue as the Church beleeueth or by humane reason to defend the doctrine of our faith as the Papists teach to iustifie their shutting vp of the Scriptures froÌ„ the reading of the lay people But this was a notable cunning of the deuill to make a way for their Priests to teach any thing though neuer so grosse when the people being ignorant of the Scriptures could nor contradict them herein and to make the Priests themselues to neglect the reading of the Scriptures which by the liberty of the Scriptures they should haue been inforced to reade diligently lest some of the Laity should oppose them in their errours Because it is an vsuall thing for the godly to suffer at the hands of the wicked Mayer it may seeme a paradox which is here deliuered No man will hurt you if ye be followers of that which is good But it hath beene well resolued that the hard measure offered to Christians by persecutors is no hurt vnto them Chrysostome in that Homily intituled Corysost Hom. Nemo laeditur nisi à seipso Nemo laeditur nisi à seipso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath notably declared the truth of this willing Olympias his friend to whom he sent it to reade it ouer daily and if he could to run it by heart Losses saith he pouerty reproches bands banishments or seruitude or any other thing that we count euill cannot hurt vs because they touch not the Orthodox opinion concerning God or vertue or the soule the seat of these vnto which they are an ornament and true good They onely are hurt that doe hurt and not they which seeme to be hurt vnlesse they will hurt themselues through their impotency of minde and impatieÌ„ce * Nulla nocebit tibi aduersâ—â— as si nâ—lla domâ—netur in teiniquitas Psal 139.2 Aug. Serm. 107. de diuersis Tu noli tibâ— essemalus libert te Deus à te Quando â—nim Deus gratia misericordia sua de malo faâ—at te bonam vnâ—e te liberat nisi à terpso homine maâ—â— omnino fratâ—es meiâ— hoc veâ—â—m ioâ—â—â—erin est bec sixum si Deus te liberauit a teipso homine malo nibiâ— tibi nocâ—bit quasquis suerit in te alius homo malus It is a true saying None aduersity will hurt thee if none iniquity reigneth in thee And that of S. August of that prayer of Dauid Lord deliuer me from the euill man Be not thou euill to thy selfe let God deliuer thee from thy selfe for when God by his grace mercy of euill maketh thee good whence doth he deliuer thee but from thy selfe an euill man And if God hath deliuered thee from thy selfe being euill nothing shall hurt thee whatsoeuer another euill man doth vnto thee Touching the place alledged out of Esay 8.11 13. it hath beene sufficiently resolued already as concerning the not fearing of their feare and for sanctifying the Lord in our hearts Luther hath spoken fully It is the same in effect with that Matth. 10.28 Feare not him that can kill the body and then can goe no further but feare him that can destroy body and soule in hell fire Feare not their feare is feare not them that can kill the body sanctifie the Lord in your hearts is feare him that can destroy body and soule in hell fire let the dread and feare of him be so in you as that ye may not be ouer-much troubled with any other feare For the best may haue some feare of men as * Paraphrasicald Iusium quâ—â—quid acciderit non conusâ—at Metâ—s tangi potesâ— sed non perturbaâ—i Prou. 12.21 Hugo Ioseph had of Archelaus but he feareth not man ouermuch according to the paraphrase No accident can make the iust man sad hee may be touched with feare but not troubled as the Lord hath said Let not your hearts be troubled neither feare yee Iohn 14.1 27. Touching the apologie which we must be ready to make to euery one that asketh some thinke that it was meant of the dispersion of the Iewes which were Christians if any did question with them about this iudgement vpon them or else that it is meant of all that come to baptisme it being required that they should be able to giue account of their faith But it is plainly meant of that defence of the truth which euery one should be able to make when by the aduersaries of the truth they were required hereunto whensoeuer they should see that their apology and the opening of the mysteries of Christianity might doe good Otherwise that rule is to be followed Matth. 7. Cast not pearles before swine c. and as we are to vse patience in suffering so we are to defend our cause with meeknesse not with vâ—le and insolent speeches against our opposers because we haue the truth on our side This is the common course generally to be followed euery one to labour to be furnished at the least with some generall arguments to confirme the truth though the Apostles being extraordinary persons needed not to make any such preparation Chrysost Hom. 24. in Matth. Matth. 10.19 And thus Chrysostome reconcileth this with that of our Sauiour Take no thought what to say this is spoken saith he to shew what the vertue of the spirit was in those extraordinary times not that we should not doe what we can to arme our selues against the combat when as euen out of the case of danger euen the most eloquent and wise being vnprepared become speechlesse in disputation Note Note that the onely sure way to bâ—â—reseured from all that might hurt vs is to liue innocently and not to hurt others by word or deed no not being prouoked for if any shall offer to doe any thing in this case against vs they hurt themselues and not vs and further our blessednesse Note againe Note that a man may be vilely intreated outwardly beaten imprisoned and tormented and yet not hurt hereby as all that suffer wrongfully being patient and therefore no outward sufferings should moue vs they are things not to be feared by a Christian Quid homo hominem timeat in sinu Dei positus saith Augustine Note lastly
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
faithfull person liueth not as the naturall man doth though he cannot but through humane frailty sinne yet his heart is against all sinne and his life is such a continuall practice of repentance and the Spirit of Christ doth so sway and carry him as that he falleth not so often as the naturall man doth and he doth daily wash and cleanse himselfe from sinne by the teares of true repentance and that when there is no worldly shame or losse to moue him hereunto Neither can I see but that the regenerate must needs be of such an holy life as not at any time to fall into any great sinne as of adultery murther theft drunkennesse or the like although vnder the Law most holy men haue fallen for the Spirit is now giuen in a greater measure than it was in those daies and the force of corruption is more abated as is cleare from sundry passages of holy Scripture Whereas vers 8. it is said Vers 8. that the Deuill sinneth from the beginning and the Sonne of God appeared that he might dissolue the workes of the deuill the meaning is that he was euer the Author of sinne by his temptations so preuailing amongst men as that the world hath hitherto beene full of sinne but now the Sonne of God comming hath giuen a contrary Spirit into the hearts of his people whereby they are sanctified to leade an holy and new life The Deuill had them before as it were in the chaines of sinne fast bound for stirring to forsake those superstitious and riotous courses but now these bands are loosed and they are set at liberty to walke in the waies of Gods Commandements because free will which was lost in Adam is restored in the regenerate by Christ that we may now striue against and resist euill temptations Note that the most certaine marke of a childe of God Note is to leade an holy life and truly to endeuour to refraine from all sinne out of an inward affectation of holinesse and the dislike and hatred of euery sinne be it neuer so pleasing or profitable to the outward man and not in any by-respect and being ouertaken with sinne by infirmity to be humbled therefore and to beg for mercy and pardon and that toties quoties The comfort of those that doe thus is that they are not now accounted sinners but are iustified here-from Luke 13. as it is said of the poore Publican that hauing knocked vpon his breast and humbled himselfe he went away iustified The penitent person sinneth not because he doth daily that which is righteous in calling himselfe to account for his sinnes and iudging himselfe therefore as Beda saith Beda in Luc. 10. Seruos nos inutiles fatcamur vt in sortem vtilium veniamus Hieron Vnica iustitia nostra est iniustitiam fateri In confessing our selues to bee vnprofitable seruants we come to be profitable and Ierome Our only righteousnesse is to confesse our vnrighteousnesse For whoso doth thus and bewaileth it daily in secret cannot but haue his heart set against sinne and so sinneth not in will and desire CHAP. 3. VER 21. If our heart condemne vs not wee haue boldnesse towards God and receiue what wee aske of him because we keepe his Commandements c. In commending brotherly loue Mayer Vers 14. which he had often done before he saith Hereby wee know that wee are translated from death to life if we loue the brethren vers 14. By the loue of brethren all vnderstand here the loue of one another which is vsually expressed by the word neighbours in the old Testament but by the word brethren in the new Brotherly loue is a signe of true grace which is the beginning of the spirituall life that is eternall it is not the cause of life as euen the Iesuit condescendeth orinus Hereby a man may know that hee is raised from the death of sinne to the life that is by grace if he hath true loue in him because all that are partakers of this life haue this loue in them and consequently a man may know that euerlasting life is his and not only haue a probable coniecture hereof as popish writers teach For to put it out of doubt that we may know certainly he saith vers 24. We know that he abideth in vs by the Spirit that he hath giuen vs Verse 19 20 21. and in vers 19 20 21. he argueth from the heart and conscience of euery man which vpon this ground of actuall loue comming to be quiet and free from any accusation argueth most certainly that wee are in his fauour He that loueth to the exercising of charitable actions keepeth Gods Commandements which stand but in two things the loue of God and the loue of our neighbour God is said to be greater than our conscience that is more able to iudge and condemne because all things are most euident vnto him so that if our conscience condemneth vs hee will condemne vs much more And this is his commandement Vers 23. Oecumen that we beleeue in the Name of his Sonne Iesus Christ To beleeue in the name of Christ here saith Oecumenius is to giue credit to his will for by his Name is set forth sometime his glory and sometime his will Now his will whereunto he would haue vs giue credit is that we should loue one another But this exposition is forced for hauing spoken of loue hitherto and how necessary it is because God hath commanded it hee now goeth somewhat higher and sheweth that in commanding vs to beleeue in the Name of his Sonne hee commandeth loue also seeing that loue is inseparable from a liuely faith Therefore hee addeth This is his command that we beleeue and loue one another as if he should haue said For so much as I haue spoken of the Commandements of God affirming that he which loueth keepeth thē hereby it plainly appeareth to be so because that in commanding to beleeue in Christ he inioyneth vs both to beleeue and to loue loue being vnto faith as the soule is to the body which is but a dead carkasse if it be away And so hee commeth aptly to mention the Spirit giuen vnto vs in the next verse whereby we know that we are in God that is The. Aquin. Gorran Beza this grace of the Spirit loue And hereunto doe others consent Note here Note because he maketh the keeping of Gods Commandements the ground of our confidence to God-ward so as that we may pray with certaine expectation to be heard that none but such as are of a godly life charitable to the poore can haue any assurance of Gods fauour All wicked men and hard-hearted cannot but haue an accusing conscience if it bee not cauterized and therefore their hope to God-ward is vaine though they call and cry to him for mercy they shall not preuaile Iam. 5.16 Mat. 7.22 CHAP. IIII. HAuing spoken in the last verse of the former Chapter of knowing
Brightman It is spoken according to the metaphor of a whore here taken vp Pareus whom loathsome diseases doe oftentimes seize vpon and make her more miserable than if she were presently slaine Those that commit adultery with her are the chiefe vpholders of that Heresie consenting together with her in subtill inuentions to the same purpose Her children were the seduced by them thus labouring together to propagate their filthy heresie though some vnderstand rather children properly so called Pareus but the adulterers being expounded so as they are I see no reason for this It is not therefore a lesse punishment which is threatned to Iezabel and her louers than to her children but rather a greater because they should haue a longer lingring and so a more miserable death The seduced shall all perish but seducers shall be more punished for example that all may behold it and feare Quest 4. How is it said that hereby all the Churches shall know that I am the searcher of the hearts and reines Vers 23. Answ The reason of this is plaine because Iezabel is said to be masked vnder the Visour of a Prophetesse so that men could not discouer her but when the Lord should thus make her a spectacle of his iudgements it should appeare that all her faire pretext was but dissimulation and that shee had a vile heart coloured ouer with sanctity They then which are the Church of God ought to make this vse of Gods iudgements vpon the aduersaries of the truth to take notice and to be confirmed hereby that God abhorres the wickednesse lying hid in their hearts with how good words soeuer they colour ouer their heresie whatsoeuer extraordinary thing they doe for confirmation thereof And generally when any are thus discouered we are to take notice of Gods omniscience from which no wickednesse though most secretly acted can bee hidden no nor the inwardest euill thoughts of the heart Quest 5. Why is it promised to this Church peculiarly to reigne ouer nations and to haue the morning starre Vers 26. and what is meant by these things Answ For the distinct title of the reward here set forth different from those to other Churches I finde nothing amongst Expositors but it is plainly according to the argument of the Epistle wherein mention is made of Iezabel who was sometime a Queene and reigned ouer the people of God exercising much tyranny against them Wherefore as it was needfull they are comforted with a promise of reigning and subduing all their enemies at the last when for a time they had held out in their encounters with them without shrinking away from the truth for feare Againe for the morning starre it fitly answereth to their not knowing of the depth of Satan as they call it for which it is likely they were counted shallow and weake of vnderstanding in that they could not see into such a profound point of the liberty of Idolathites c. For though they were in this regard for a time contemned as void of that light which was in others of Iezabels Sect yet they should haue a farre brighter light bestowed vpon them namely the morning Starre as a token of the true light wherein they then were when as the other indeed had no more light than could come from Satans darke dungeon So that if there be any thing to discourage those that bee in the right either of violence or derision the comfort to come will hearten and encourage against them all because if they be reigned ouer now by persecutors they shall reigne then ouer them if they be insulted ouer and disparaged they shall be honoured by being declared of a farre more excellent condition than their aduersaries For the meaning of these things it is not vnusuall to set forth our reigning in Heauen by saying They shall sit vpon twelue Thrones and iudge the twelue Tribes of Israel and the Saints shall iudge the world from which here is no great variation shall haue power ouer nations which is further amplified by saying and shall rule them with a rod of iron and breake them in peeces like a Potters vessell a speech taken out of the second Psalme to shew that they shall partake of the same honour of reigning with Christ whose reigne is there described according to Bullenger and Pareus c. So that the word nations setteth forth wicked enemies of the truth as of old the Gentiles or Nations alwaies were But euen as Christ ouercame ruleth ouer all so shall the faithfull reigne with Christ and as a Potters vessell is not able to stand against a bar of iron no more shall they be able euer againe to stand against Gods people but shall irreparably be crusht in pieces through the weight of Christs anger as an earthen vessell being broken can neuer be made whole againe all which is a great glory vnto Christ and because the godly shall coumunicate with him in all his glory all this is ascribed vnto them also Thus Ierome and Gregory vnderstand this passage Psal 2. But others of the conuersion of the Gentiles as Chrysostome Augustine Theodoretus Beda Euthym. and so they expound the rod of iron to be a Scepter of equity but this can by no meanes stand Some also vnderstand this place of rule and dominion here ouer enemies of the truth as Beda and Primasius but seeing the victory is not till the end and this reward is not giuen till the victory bee obtained it is plaine that the reward to come in Heauen must needs be meant Touching the morning Starre Primasius some vnderstand hereby the resurrection of the body because the night of this world shall then haue an end and the Day of glory shall beginne to appeare Richard de Sancto victore Some the glorification of the soule because as the morning Starre goeth before the Sunne so the soule shall be glorified before the whole man Some the light of vnderstanding in spirituall things Ioachim which is thus set forth Bullinger 2 Pet. 1.19 and should more and more increase in their hearts Bullinger Some the glory of the world to come which is compared to the glory of a Starre Beda Rupertus Dan. 12.1 And lastly some vnderstand Christ so stiled cap. 22.16 I am the root and the stooke of Dauid the bright morning Starre hee doth therefore promise to giue them himselfe either as a foreteller of the resurrection and life to come which is done in his resurrection for as much as it doth fore-demonstrate our resurrection Greg. Moral lib. 19. cap. 30. euen as the morning Starre the rising of the Sunne as Gregory speaketh or else he will giue himselfe by communicating his glory to them Of all these I preferre that which is for light of vnderstanding Pareus as I haue partly touched already it agreeing most fitly with the precedents for so much as they had not knowne the depth of Satan and
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
long with Harpe and song she praiseth God as Moses then did And it is called the song of the Lambe also because containing his praises as Chap. 5.9 Here God is praised for his power already shewed and the comming in of all the Gentiles is prophetically mentioned in these words Vers 4. And all the Gentiles shall come and worship before thee Here is matter of comfort to all the faithfull Note that in purity study to serue God without admitting any popish corruption although there be opposition and much trouble to them still yet they may reioyce as Victors ouer the Pope being assured that he with all his adherents shall goe downe more and more and the number of the pure worshippers of God shall increase till that euen all the Gentiles come to ioyne with them popish corruptions being quite abolished in all places And out of our ioy herein we ought to be thankfull to the Lord singularly praising him for this incstimable blessing wherein wee of the Church of England haue shared with the first and in the largest measure Quest Vers 5. 2. After these things I looked and behold the Temple of the tabernacle of the testimony was opened in Heauen c. What is meant by this and in that the seuen Angels which come forth are so cloathed and haue seuen golden Vials giuen vnto them by one of the foure Animals and what is meant by the smoke of the glory of God filling the Temple and hindering that none could enter till the seuen Angels had powred out their Vials Answ Brightman Some by the opening of the Temple wherein was the Tabernacle of the two Tables being the Holy of holies vnderstand a greater measure of knowledge in the most mysticall and recondit things of God which now should bee in the Church Antichrist falling Forbs or the Church comming to light which had hitherto a long time lien hid through persecution Napier yet some that parallel these Vials and the Trumpets together apply it to the primitiue Church in this sense Some vnderstand nothing but iust proceedings Bullinger Fox because they come out of the Temple where the Law of righteousnesse was kept Some without any mysticall signification hold Pareus that as in a Stage-play the Actors come out of diuers places and the beginning of a Scene is set forth by the opening of the place from whence they come so here these Angels are set forth comming out of the Temple in Heauen We reade of the Temple being opened Chap. 11.19 that the Arke of the testimony might appeare but here the same Temple is opened for another purpose that the Angels with their plagues might come forth and powre them out vpon the earth I thinke therefore that they are mistaken which confound these two as one mystery of diuine reuelations now made more than in times past There is no need to presse this passage any further than that the Temple is set open for them to come out being seuen in number whereas no opening is spoken of in the foregoing Chapter because there one Angell came forth alone here seuen together but they come all out of the Temple that is from Gods presence who is the Author of the ensuing plagues and so are apparelled accordingly in a glorious manner as becommeth the seruants of so great a maiesty and haue golden Vials giuen them by one of the foure Animals before described to bee round about the Throne Chap. 4. who as a chiefe Officer in the Court of Heauen is appointed to giue them Commission and a charge to execute his wrath to shew that it is not left to the will of any creature to plague the world when hee listeth but at the time appointed by the Lord and such iudgements as happen are not casuall but by him determined and appointed in respect of all circumstances Touching the smoke from the glory of the Lord some expound it of the anger of the Lord the effects whereof were these Vials Some of the inscrutability of these iudgements holding that hereby it is signified that none can finde them out what they are till they be fulfilled Primasius Bullinger Some that nothing else is hereby meant but that none can enter into Heauen to liue there in body and soule for euer Ambros Andâ—eas Gagneus till these iudgements be executed Some that it is alluded here vnto the Cloud resting vpon the Tabernacle at the dedication Pareus Exod. 40.34 1 King 8.10 Gorran consenteth to the blinding of the reprobate here signified so that Moses could not enter in and likewise at the dedication of Solomons Temple the blinding of the eyes of the greatest Doctors in the Papacy being figured out so that they shall not be able to see into the errours by them maintained till they haue smarted by all these following plagues that is neuer Some expound this smoake as a signe of Gods presence in the Church but darkly in comparison of that light which shall be Brightman when the full number of the faithfull shall be made vp at the time of the Iewes conuersion which is intimated shall not be till these Vials be powred all out when it is said no man could enter into the Temple till the seuen Angels had done powring out their Vials In the meane season they which embrace the truth shall be but a few and the light shall be hold by the aduerse part to be but a fume or smoake because they shall not see into it Some expound it of Gods powerfull presence vnto these executioners of his wrath Forbs euen till the emptying out of all these Vials so as that none could hinder them all the time in their proceedings Some will haue the darkning of the truth by errours set forth by this smoake Napier so as that till the powring out of these Vials finished there should be no pure Church cleansed from all corruptions Of all these expositions Forbs that seemeth to me to bee most genuine and least streined which applyeth this vnto GODS powerfull presence so that nothing can hinder the executing of these plagues till the full end thereof for out of the Temple the Angels with these plagues are said to come intimating that the Lord who dwelleth there hath decreed them now because haply there might bee some hope that he might be intreated and alter this decree it is added that none could enter into the Temple till that all these vials of wrath were powred out the Temple was so full of smoake from the glory and power of the Lord being exceedingly angry for the blasphemies and outrages of Antichrist that is none of the Antichristian sect could turne to the Lord and by humbling themselues before him seeke to auert his anger till it had had the full course and to this agreeth the first and fourth exposition and it is further confirmed Chap. 9.20 The second exposition cannot stand because so it would
Pope of Rome is the subiect of all this description and whatsoeuer can be said here-against will easily appeare to bee but a deuised euasion CHAP. XVIII IN this Chapter there is nothing difficult but that by a short paraphrase the Reader may easily vnderstand and bee resolued touching any question or doubt arising here and therefore I will not delay him with other ambages but come briefly to this paraphrase It is to bee vnderstood that the things here set downe follow in order that which was declared of the Kings making Rome and the Pope desolate in the former Chapter For after this great desolation and destruction it is here shewed that it shall continue so neuer to be built vp or inhabited againe for foule spirits and vncleane birds are wont to keep in desolate and forsaken places happily that men might be the lesse troubled with them Vers 2. and that by the horrour of such places there might be the more liuely representation of hells horrour Ribera Ribera yeeldeth a double reason of euill spirits being in desolate places one before Christs Incarnation that through feare such as passe by might bee drawne to idolatry the other after that monasticall persons might be terrifyed from reparing to desolate solitary places But this last sauoreth of superstition wherunto they that are addicted are ready to receiue any reason for good tending to the confirmation thereof but I should thinke rather if for any respect towards Monks they keep in such places it is because they loue their society being the fittest company for them Vers 1. seeing they haue abandoned the society of men The Angell that telleth of this desolation is wonderfully glorious to set forth the more the glory of God whoÌ„ the Angels serue Vers 4. Vers 6. The other voice from Heauen warning Gods people to come out of her is the voice of God hee biddeth them to reward her double not more than she hath deserued Psal 137.9 but double so much as she did formerly to the Saints as she is well worthy As they are pronounced blessed that shall take the children of Babylon and dash their braines against the stones It is no pity but disobedience to God to shew fauour to the bloud-thirsty Babylon yea all that be the people of God ought to ioyne together to pull her downe and to destroy the Pope Vers 9. The Kings of the earth who shall bewaile her ruine are some obstinate and stiffe popish Kings that shall continue so euen till this be accomplished so that as I said vpon Chap. 17.16 it doth here further appeare that not all but some of the Kings who gaue honor to the Whore shall be her destruction some continuing in their seduced estate still Vers 11. The Merchants of the earth that lament her fall also whose merchandise none will buy any more are the Popes Officers in his Datary to sell Benefices Penitentiaries and such as goe about with Indulgences and all such as make benefit by Shrines Images and relikes of Saints by Diriges and Trentals c. These being now of no repute any longer the great gaine which they made hereby shall vtterly cease After this the benefit and variety of commodities that came in to the Sea of Rome and her factors are particularly named Gold Siluer precious Stones Pearles fine Linnen Purple Silke Skarlet Thine-wood c. The like place to this is Ezech. 27.12 c. of Tirus from whence this seemeth to be borrowed Tirus was stored with such varieties from diuers Nations Brightman and so is Rome with Gold Siluer and pretious Stones from the â—â—â—niards Indies With Cinamom Frankincense Oile and Wine from Italy with Wheat and Flowre from Sicely Sordinia Corsica with Beasts from Germany with Sheepe from England with Horses and Chariots from France with bodies of men from Heluetia for the Heluetians are the Popes guard and lastly the soules of men of all nations are mancipated to the Pope when as it is held necessary to saluation to be subiect vnto the Pope After these Merchants such as trade by Sea are brought in Vers 17.18 lamenting her ouerthrow Ship-masters the company in Ships Sailers and such as trade by Sea By Ship-masters vnderstand all inferiour persons for Ship-masters and Marriners and Sailers c. are vnder the Merchant so that by them we may vnderstand all ordinary Seminary Priests Iesuites and Monkes of euery order that trade in this Sea for I doe not thinke that particularly iust foure orders are here set forth as Parcus hath it Pareus That which followeth serueth onely to set forth Romes vtter desolation and the cause her extreme bloud-thirstinesse whereby it may also be gathered that Rome as it is now gouerned by the Pope is certainly meant because the poore seruants of God which stand for his truth are no where so murthered as there and by meanes of the Pope and such as rule vnder him A true Christian may finde more fauour at the hand of a Turke or Barbarian than amongst the Roman Catholikes for they are more bent against such than against Iewes and Infidels nothing but their bloud will satisfie if they be found out within any of the Popes dominions Is not this then the City wherein the bloud of the Prophets Vers 24. that is Preachers of the Gospell and of the Saints is found in the greatest abundance And how is it then O ye Papists that ye are so bewitched that ye see not into this to come out from this Babel as ye would not bee guilty of bloud-shed When Christ was so milde and alwaies ready to rebuke striking with the sword and vsed a bit to curbe and keepe in such hot spirits as would haue such consumed with fire from Heauen as would not receiue him How can ye possibly beleeue him to be Christs Vicar that is so wood and furious against his impugners as that nothing will satisfie him but their destruction by fire and fagot or else by the sword God open your eyes that ye may not any longer take the Wolfe for a Lambe because of his two hornes but by his Lion-like voice discerne him to be the Beast and abandon and forsake him for euer Whereunto that ye may be moued the rather I haue here set downe certaine passages in the Oracles of the Sybillae most excellently consenting with and seruing to illustrate our Exposition of the Reuelation in that part which concerneth the Beast from the seuenteenth Chapter c. Out of the seuenth booke faithfully translated thus Rome fierce in minde when Grecians are downe driuen Shall stellifie thy selfe vp to the Heauen But when thou thinkst thy selfe in highest height God shall tread downe thy sturdy strength and might Out of the eighth Booke When reign'd in thee haue fifteene Emperours Of all the world that haue beene Conquerours Then commeth a King a manifold Crowne to beare Whose name shall be to Ponti very neare His wicked foot the
whom many Historians affirme that the Deuill reigned so stoutly did hee oppose himselfe against goodnesse and further euill Pareus Iunius Dent. Some pitch particularly vpon the last of these times holding that these thousand yeeres were expired in Pope Hildebrands time Some reckon from the natiuity of Christ to the time of Siluester the second about ann 1000. yea one of the Popes side Aretius Benno Cardin Chytraeus Cardinall Benno computeth this time thus Some pitch vpon the first particular time before mentioned viz. the passion and resurrection of Christ Lastly some begin this time at Constantine the great Brightman Forbs Napier ann 300. and end it ann 1300. at what time the Deuill did seeme more euidently to be loosed than at any time before since the persecuting Emperours both in the Pope and Turke the one in the West persecuting the Waldenses and all others that since that time haue dared to oppose his vsurped authority and superstitions the other in the East inuading and subduing the Gretian Empire professedly making warre against Christ and Christians There is another opinion which is scarce worth the naming that these thousand yeeres begin not till the Pope be vtterly destroyed and then the faithfull slaine in the time of Popery shall be raised againe in their bodies and being receiued into heauen shall reigne with Christ all this time after which the generall resurrection of all others shall be This differeth not much from the opinion of the old Chiliastes who held as Augustine relateth it Aug lib. 20. de Ciu. Dei cap. 7. The errour of antiquity that as the world was six dayes in making and vpon the seuenth was the Sabbath so after six thousand yeeres expired since the creation there should be a Sabbath of a thousand yeeres here to the faithfull which had suffered for Christ who rising then in their bodies should enioy during this time all worldly delights of meats and drinks c. And of this he saith Papias was the Authour Papias whom Ireneus and Ierom report to haue beene a disciple of the Apostles howsoeuer indeed he was not as appeareth by his owne confession in the beginning of his worke where he saith that he neuer heard or saw with his eyes any of the holy Apostles Yet so reuerent esteeme was giuen vnto him for his supposed antiquity that many of the Ancients were intangled with this his errour as Iustin Martyr dialogo cum Triphone Irenaeus lib. 5. Nepos Episc Aegypts Tertull. lib. 3. contra Marcior Lactant. l. 5. institut c. 23. Victorinus Pictaniensis in Apoc. and Augustine himselfe confesseth that he also was somtime of the same opinion But this of the old Chiliafts can by no meanes stand Ioh 3.29 1 Cor. 15. both because according to it other plaine places teaching the resurrection of all mens bodies at one time should be false if the bodies of all the Martyres be raised before and also because it doth abhorre from all Christian reason that the faithfull being raised againe should wallow in carnall pleasure growing now dissolute when as in the infirmity of the flesh they were so strict and abstemious before And it is worth the noâ—ing how God hath let vs to liue to see this errour confuted by experience for they reckoned the birth of Christ to bee anno mundi 5199. so that ann Dom. 80 1. the time of their supposed six thousand yeeres was expired and so the seuenth thousand of this pleasant life after that supposed resurrection should haue begun 824. yeeres agone it being now the yeere of our Lord 1625. And as for the latter Chiliasts who hold a resurrection first of the Martyrs after Antichrists ouerthrow that they may in body and soule liue in heauen before the generall resurrection these thousand yeeres They erre with the other about the generall resurrection making two times whereas the Scriptures make but one only and they plainly contradict the Text speaking of the soules that rise againe and not of the bodies And lastly by their opinioÌ„ the world should continue a thousand yeeres after Antichrist vtterly desroyed whereas hee shall bee abolished by the brightnesse of Christs comming Let vs therefore consider of the other expositions and first of the first taking these thousand yeeres for a time indefinite although it cannot be denyed but a thousand yeeres are sometime thus put yet here so many yeeres are precisely meant because the word a thousand yeeres is often repeated and that with an affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these thousand yeeres as is not vsed any where to expresse an indefinite time Besides where the words may be properly taken as here they may without any absurdity wee must not flie vnto a figure And without all doubt this exposition is erroneous because the time set forth by a thousand yeeres according to it should be expired before Antichrists reigne whereas his reigne must needs be included in a great part within the compasse of this time seeing they which reigne with Christ in his time are particularly described by their not worshipping of the beast v. 4. which could not haue beene spoken of them if the beast had not beene till after their dayes Let vs come therefore to those that hold precisely a thousand yeeres to be meant here amongst whom I cannot subscribe to them that will haue this begin either at the birth passion or resurrection of our Sauiour Christ at the preaching of Paul or the destruction of Ierusalem because the Dragons persecuting of the Church described Chap. 13. must needs be yeelded to haue beene before this both because it is in order set forth before and in reason the Dragon must haue done somewhat vnder the Gospell for which as a malefactor he should be apprehended and cast into prison before that hee could be thus proceeded against The persecutions of the Primitiue Church therefore must needs precede this shutting vp of the Deuill and so the time cannot well be begun till the dayes of Constantine the great about an 300. For till then howsoeuer Satan had not that liberty to deceiue by meanes of the Gospell yet he seduced still the Kings and Princes and great ones of the earth which being the heads of the rest and drawing a world of people after them the Deuill cannot well be counted to haue beene shut vp from the deceiuing of the Gentiles till that they or the most of them being enlightened by the truth abandoned idolatry and became embracers of the holy Gospell of Christ Iesus And if we begin this time then at anâ— 300. and end it at an 1300. the euent will notably answer to the Prophecy For the Deuill was then plainly shut vp when the Temples of idols were shut vp and the true Religion was commanded to be receiued euery where hindring him from deceiuing the world any more as formerly he hath done And he had his prison set open to him againe when the Turke brake in vpon the Easterne Empire
wanne Constantinople and made it the seat of his Empire seeking to draw the world of people which came vnder his iurisdiction from Christ vnto the impostour Mahomet which was ann 1300. And when corruptions in the Church being long in hatching were growne to that height that they which were seduced by them might as well be counted to be deceiued by the Deuill as the Gentiles of old were seeing the like idolatries with images Masses and Crucifixes were daily committed and a Queene of heauen was also set vp the blessed Virgin Mary c. which was also about the same time as I haue shewed more at large in my booke called An Antidote against Popery pag. 66. Since that time the Deuill hath notoriously raged againe by the Turkes in the East and the Pope in the West but for our comfort it is called but a short time wherein they shall thus proceed and then by the finall iudgement they shall all be cut off and receiue according to the deserts It is not to be taken for a short time according to man but according to the diuine phrase directed thus for consolation it being indeed but a short time with the Lord though in our account it be long 324. yeeres being already past since and God knoweth how long this rage shall yet endure If it be obiected that it seemeth contradictory in it selfe to hold that the Deuill was imprisoned and at the same time Antichrist his great Lieutenant was in the world the Pope and Turke it must be considered that their beginnings were so slender both of the Turke for want of that power and of the Pope whose mystery of iniquity was long in comming to a full height as it seemed not good vnto the Spirit of God to point at their first beings through the instigation of Satan but at such a state as wherein Satan might euidently appeare to haue broken out of hell againe to abuse the world as hee did in the time of Heathenisme Quest 2. And I saw thrones and them that sate vpon them c. Who are they which are said here to sit vpon thrones Vers 4. and to haue the iudgement committed vnto them What is the liuing againe of those that were slaine for the truth and their reigning with Christ a thousand yeeres and when shall this time be Who are the rest of the dead that arise not till after these thousand yeeres expired Vers 5. And why is this called the first resurrection and they pronounced blessed that haue part in it are there any more resurrections than one or are they only blessed that suffer death for the truth And are all the rest of the dead without this blisse Bullinger Pareus Arethas Answ Some will haue those that sate vpon thrones and had iudgement giuen vnto them to be all one with the soules spoken of immediatly after for these soules liue and reigne with Christ a thousand yeeres which is all one with sitting vpon thrones and hauing iudgement giuen vnto them for it is written Giue thy iudgements O Lord vnto the King because he that sitteth vpon the throne is wont to iudge and to haue the power of iudging from God is to rule and reigne They vnderstand this therefore of the glorified estate of the soules of the faithfull who either suffered vnder the heathen Emperors or in this time of a thousand yeeres For being considered altogether as one mysticall body they may bee said to reigne a thousand yeeres though some of them came so late into this blissefull condition as that they were not therein aboue a hundred fifty twenty or ten yeeres before the expiration of this time As a man may say of any family to which an estate hath remained from generation to generation fiue hundred yeeres this hath beene their inheritance fiue hundred yeeres though some of them came not to it till twenty or ten yeeres agone And it is to be noted that not they onely who suffered death came within the compasse of this number but also all those that keepe themselues in the midst of Popish corruptions vndefiled with them for it is added and whosoeuer haue not worshipped the beast nor his image c. For that which is further added the rest of the dead liued not againe till the thousand yeeres were expired Vers 5. They vnderstand it in a spirituall sense of all that were corrupted in religion that were void of true grace for they which are so are dead and these liue not againe till the thousand yeeres ended that is neuer for though they shall liue againe yet they shall not liue as the liuing of the faithfull is spoken of in ioy and glory for onely such as haue part in the first resurrection are thus blessed and happy that is they which receiue the truth into honest and beleeuing hearts and cleaue to it not hauing any tang of the leauen of the common corruptions in religion Some others agreeing in this Brightman Forbs that the soules here spoken of are they that sit in thrones yet differ in the exposition of this their sitting and liuing and reigning for they apply all to liuing and reigning by grace and cleaning to Christ in the acknowledgement and profession of his truth for this is truly to liue and reigne with Christ though outwardly they were poore despised and persecuted seeing by grace wee are made to sit together in heauenly places but withall they say that the flourishing estate of the Church is here set forth in this time the Deuill being put downe in remouing the rule and dominion from Heathen to Christian Emperours in whose time the soules of such as suffered in the dayes of the Heathen are said to liue and reigne because they were honourably esteemed of and reuenge was now in some part taken vpon their aduersaries And of these one in particular viz. Brightman seemeth to hold that the thousand yeeres here spoken of are a different time from the former thousand yeeres beginning soone after ann 2300. for he saith that of them three hundred yeeres are now expired And Pareus maketh mention of some that held the same Others expound this sitting vpon thrones Aug. de Cin. Dei lib. 20. cap. 7. Dent. of the Preachers of the word of God and Ecclesiasticall Gouernours now being lifted vp and exercising their discipline with authority Others holding two seuerall things here set forth Napier expound the sitting in thrones of the Popes dignity in the dayes of Pope Siluester ann 315. to whom Constantine the Great gaue the iudgement when he set him vp so high and his successors after him and the soules the soules of such as were by the Popes appointment afterwards put to death viz. all true hearted Christians They which stand for a different time from the thousand yeeres spoken of before are certainly in an errour because by all circumstances in the Text the time is all one For the Deuils being bound and loosed againe is also
euery one rising in that stature of body wherein he fell against the Iesuites conceit that all shall be of such a stature as one is ordinarily at his full age The bookes that are opened are according to some the bookes of men consciences according to others the bookes of holy Scripture but according to Augustine both which I thinke to be rightest for euery mans conscience shall then be made manifest whether it be good or euill foule or cleare and according to the bookes of holy Scripture all shall be iudged as they haue receiued and obserued the things therein contained or not The other is according to some Napier Parâ—us the booke of predestination for then it shall be made manifest who were elected and who reprobate according to some Bullinger the booke of faith for he that beleeueth hath life to beleeue is to liue the booke of life then is the booke of faith for he in whomsoeuer a true faith is found shall then liue the rest shall be cast into hell I subscribe to the booke of Predestination for this of faith was spoken of before amongst the bookes and because it is hidden from vs who are written in this Booke God only knoweth that a thing well knowne to vs is further spoken of viz. Workes euery man is iudged according to his workes for good workes alwayes are in such as bee written in this booke It is not said according to their faith because that is more latent and there is more deceit in it neither is it said for their workes but all that were not found written in the booke of life that is that were not elected are cast into the lake of fire but yet iustly for their euill workes deserue it on the contrary side therefore they which are saued are such as be written in the booke of life here is the originall of their saluation God hath elected them and good reason there is in respect of men that they should be saued for their works haue beene good whereas the workes of the reprobate haue beene euill and to good workes God hath promised a reward as he hath threatened iudgement to euill workes yet in respect of God there is no reason of merit in the best works because it is our duty to doe them and being examined by the rule of Gods righteousnesse they are defectiue when wee doe them in the best manner that we can but there is good reason of merit of death in euill workes because vpon paine of death they are forbidden so that he shall be well worthy to die that committeth them euen as a murtherer or robber is worthy to be hanged but on the other side he that doth good workes is not well worthy of euerlasting life though it bee promised that he shall be thus rewarded no more than a dutifull subiect is worthy for that seruice which his Prince commandeth him and promiseth to reward with the marriage of his daughter and making him his sonne can be said to be worthy of it For it was of grace that his Prince made him such a promise to whom he ought that seruice without a reward neither could it bee worthy of so great a reward though greatly deseruing and therefore it came of grace not of his merit But if of merit yet there is a great disproportion betwixt the seruice of any subiect to his Prince and the actions of a Christian towards God for the Prince doth meerely command and furnish his subiect with necessaries to doe that seruice which hee putteth him vpon but it is his owne valour and wisdome whereby he performeth it without any inabling further from his Prince in the very doing for notwithstanding his furnishing of him hee may as well miscarry as effect that which hee goeth about But God inableth his to that which he requireth He worketh the will and the deed of his owne good pleasure Philip. 2.13 Againe the greatest reward of a Prince is but the reward of a man to a man a temporany reward and so happily the benefit that redoundeth to him by that seruice may be equall to the reward but euerlasting life which is the reward of God is farre more excellent than any thing that any man can doe or the benefit hereby redounding vnto God which is none for If thou be righteous thou art righteous for thy selfe Prou. 9.12 if thou bee wicked thou alone shalt suffer The Papists therefore that from hence and from the like places seeke to establish the merit of good workes doe greatly straine and force such places against all sense and reason By death and hell which are said to bee cast into the lake of fire some vnderstand the Deuill August Napier who by his temptations becommeth death and hell to the wicked for that he draweth them on to such a course as tendeth to death and damnation Dent. Bullinger Pareus Some vnderstand all such as to whom death and hell belongeth all the reprobate and wicked and some whatsoeuer is obnoxious and hurtfull so that after this nothing remaineth to hinder the perfect blessâ—dnesse of the new Ierusalem which commeth next to bee spoken of And this seemeth to bee most probable because the Deuils damnation was spoken of before vers 10. and the reprobates damnation vers 15. Here therefore may fitly be brought in the vtter destruction of death and hell in respect of the faithfull so that they should not be in any feare of them any longer for according to this it is promised 1 Cor. 15.16 The last enemy which shall be destroyed is Death Cha. 21.4 Death is said to be no more after this this casting into the lake then is but a periphrases of destructioÌ„ But me thinkes there may be another more agreeing sense yet rendered if by a Metonymy we vnderstand by death and hell such as death and hell were said before to giue vp the wicked which hitherto lay dead and buried the continent being put for the content as wee call the inhabitants of an house the house For if hell should bee meant as the word soundeth then hell should bee said to bee cast into hell which cannot stand if the heires of hell then the same word should be vsed in another sense as it were with the same breath that is not likely but being taken as I haue said it doth well correspond vnto the words before going and the argument of the wickeds destruction which onely is here set forth is fitly prosecuted the comforts of the faithfull being reserued to be spoken of in the next Chapter Touching death and hell which are said to giue vp their dead R bera I hold it not amisse with Ribera to expound it of such as haue died ordinarily or extraordinarily haue beene swallowed vp and gone aliue as it were into the pit St. Augustine will haue it meant of the bodies in the graues and of the soules of the wicked in hell This is a notable place
of our Neighbour for his sake for this is a liuely and working Faith the other Faith onely And therefore this hearty loue vttering it selfe in the acts of mercy is most necessary vnto saluation not because saluation is hereby merited but because the life and soule of a true Faith lieth herein So that they are wonderfully deceiued that thinke to be saued by beleeuing onely hauing their hearts hardened in sinne in the meane season and hauing no regard to doe good workes and we are vniustly taxed by the Papists as crying downe good workes when we teach iustification by a true and liuely Faith and deny it to bee in part by Workes For we presse vnto good workes as much as they but that we doe it vpon a true ground holding that it is no liuely Faith that wanteth Workes they vpon a false holding that Workes together with Faith doe iustifie or that Faith maketh a man iust but Workes more iust that of iustification by Workes in part being a presumptuous inlargement of that which of old was taught touching Abraham who beleeued God and this was counted to him for righteousnesse this being made more iust a wicked inuention of their owne braines without all ground in the holy Scriptures Note againe Note that a man may beleeue the Articles of the Christian Faith and hold much truth in fundamamentall points and yet be in no better estate than the Deuill so that it maketh nothing for the credit of the Iesuites that in many points they hold the truth for so much as their practises are deuillish and damnable and it may be said likewise of the whole rabble of Papals seduced by them CHAP. III. HOwsoeuer there may seeme to bee no coherence betwixt this Chapter and those that went before yet if we looke backe to Chapter 1.19 and Verse 25. it will appeare that it cohereth very well For hauing there fallen vpon an Argument concerning speech and the abuse of the tongue vnto which he ioineth an exhortation to doe the Word and not to heare it onely and specially by emptying out all maliciousnesse and filthinesse and putting on meeknesse and exercising mercy towards the poore and not contempt hee keepeth as we may well obserue within these bounds thorowout the residue of his Epistle First more largely treating vpon that of vsing the poore contemptuously and vpon workes of mercy chap. 2. Secondly in a like large manner returning to speake of the misgouernment of the tongue chap. 3. after which thirdly in the same Chapter he also resumeth his exhortation vnto meeknesse and against maliciousnese vers 13. vnto the end of the Chapter Fourthly he returneth to speake against filthinesse also against which he had giuen a touch chap. 1.21 and this hee doth chap. 4. mixing his reproofe of this together with that other of malice and enuy whence strife ariseth a certaine Argument of pride and therefore hee toucheth vpon that also vers 6. Touching the residue of that Chapter wee shall see more when we come to the handling of it Here then are two points first against the abuse of the tongue seconly against strife and contention arising from the want of meeknesse in the heart which strife doth also vtter it selfe by railing and cursed speaking Touching the first he reproueth it first more obscurely vers 1. then plainly vers 2 c. IAMES Chapter 3. Verse 1. My brothren be not many masters knowing that we shall receiue the greater damnation Vers 2. For in many things we slip or stumble all THere were many Iewes in the daies of the Apostles who went Tho Aquinas Gorrans Glos â—ord before they were well instructed in the doctrine of Faith from Ierusalem to Antioch preaching the necessity of circumcision and other errors Against these hee opposeth this speech Be not many masters that is because the knowledge requifite in a Teacher is but of few bee not yee that are vnlearned and ignorant Masters and Teachers neither by ye many by your diuisions through ignorance into many opinions for it is not a thing reprehensible that there by many Masters which are sufficient and teach all one truth because thus they do altogether performe but the office of one Master Christ as he calleth himselfe Mat. 2â— Such shall receiue the greater damnation because it is a greater sin to set forth false doctrine than for a mans owne particular to hold it though he shall also perish for so doing In many things we offend all that is we that teach the Truth onely haue yet our frailties and sinnes and therefore no need that we should rush further in by vsurping such an high Office vnto which sufficient skill is wanting he speaketh thus of himselfe together with them that he might the more freely reproue them in this fault This speech is directed against rash iudging of the speeches and deeds of othes Pareus Piscator alike vnto which is Luk. 6.37 Now it is an vsuall Catachresis in any Language to call such supercilious persons as will take vpon them to censure and to speake euill of others Masters Be not many that is let there be no such the speech being framed according to the occasion because there were many faulty this way he biddeth Be not many Masters Hee saith We shall receiue the greater damnation for thus iudging others because the euill in our selues is aggrauated hereby before God and as it is iust with him hee will prouide that we shall haue the like measure meeted vnto vs againe and he numbreth himselfe amongst them lest he should seeme guilty of that which he taxeth if he should speake of others only exempting himselfe In many things we offend all that is hereby we should be staied from iudging of others because in iudging we condemne our selues who are many waies offenders also Ioh. 8. Gal. 6.1 Obiect By this reason none can censure the faults of others Obiect Solu It followeth onely Sol. that none can rightly doe thus without a calling wherein he that iudgeth standeth as Gods Deputy to censure for him for thus he iudgeth not but God iudgeth by him Secondly hauing a calling he ought not to be swaied by corrupt affections in censuring others in spleene and hatred orbeing proud ouer poore Malefactors as though there were nothing worthy of censure in himselfe but out of a conscience of his owne guiltinesse before God censure with mercy and clemency Faber Mayer Faber Gagneus Beda Luther August Ne sitis multi magistri i. dissentientes à doctima vnici Magistri Christi Beza Iunius and Gagneus and Saint Augustine also and Beda follow the first exposition and Luther likewise See August prolog in lib. 1. retract Be not many Masters saith he dissenting from the Doctrine of Christ our onelyl Master Beza and Iunius and others follow the newer exposition For my owne part I see no reason to goe from the old receiued interpretation That which Pareus obiecteth against it that thus vnderstood it should