A34689:1813
A34689:1813
A practical commentary, or an exposition with observations, reasons, and uses upon the first Epistle general of John by ... John Cotton ...A practicall commentary, or an exposition with observations, reasons, and vses upon the first Epistle generall of John by ... John Cotton ...
London: printed by M.S. for Thomas Parkhurst, 1658
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1 Joh. 4.1, 2, 3. This is the first place that mentions Antichrist expressly.
1 Joh. 4.1, 2, 3. This is the first place that mentions Antichrist expresly.
[Greek or Hebrew] which signifies, first opposition, as [Greek or Hebrew]; secondly substitution, as [Greek or Hebrew], pro consul & [Greek or Hebrew]; thirdly, it signifies equality, [Greek or Hebrew].
〈non-Latin alphabet〉 which signifies, first opposition, as 〈non-Latin alphabet〉; secondly substitution, as 〈non-Latin alphabet〉, pro consul & 〈non-Latin alphabet〉; thirdly, it signifies equality, 〈non-Latin alphabet〉.
Now Antichristos includes all, as one that is opposite to Christ, so he is called [Greek or Hebrew]; secondly, he is [Greek or Hebrew], that is, substitute or vicar of Christ, hence the beast that came out of the Sea, had the horn of a Lamb, as if he had the power of Christ; thirdly, he is Antichrist, that is, one that carries himself as equal to Christ; therefore he dispenseth with those laws, which no mortal may dispense withal, as incestuous marriage, and he binds the consciences of men, Jam. 4.20. now it is proper to the law of Christ to sit in the conscience, therefore he may well be called Antichrist; but yet of these, he is properly called Antichrist in the former sense, that is, one that opposeth himself against God, and Christ, and all Emperors and Kings. Bellarmine excuses the Pope from coming to the Nicene Council saying, indignum est caput membra sequi. Secondly, lest he should sit beneath the Emperor, which he thought unmeet, therefore he may well be said to exalt himself, [Greek or Hebrew] 2 Thes. 2.4. above every Cesar, and yet here is the misery, that he carries himself as a Vicar of Christ, yet can oppose himself against Christ.
Now Antichristos includes all, as one that is opposite to Christ, so he is called 〈non-Latin alphabet〉; secondly, he is 〈non-Latin alphabet〉, that is, substitute or vicar of Christ, hence the beast that came out of the Sea, had the horn of a Lamb, as if he had the power of Christ; thirdly, he is Antichrist, that is, one that carries himself as equal to Christ; therefore he dispenseth with those laws, which no mortal may dispence withall, as incestuous marriage, and he binds the consciences of men, Jam. 4.20. now it is proper to the law of Christ to sit in the conscience, therefore he may well be called Antichrist; but yet of these, he is properly called Antichrist in the former sense, that is, one that opposeth himself against God, and Christ, and all Emperors and Kings. Bellarmine excuses the Pope from coming to the Nicene Council saying, indignum est caput membra sequi. Secondly, lest he should sit beneath the Emperor, which hee thought unmeet, therefore he may well be said to exalt himself, 〈non-Latin alphabet〉 2 Thes. 2.4
Q. But how were many Antichrists then come?
A. In ecclesiastical Histories, we shall find that St. John lived about an hundred years after Christ, and was born about the same time with Christ, now about the year 26 after Christ, Histories report there was Simon Magus, who seemed to be the great power of God, and to be he that gave the Law in Mount Sinai.
2 He gave out that it was he that was crucified under Tiberius Cesar, here was an Antichristian spirit, and I was, saith he, that Holy Ghost, that descended on the Apostles, so that he denied both the Father and the Son: after him sprang up Menander, that affirmed that it was he that died for the World, and that all that believed on him should be saved. In those times Ebion taught that Christ was but a mere man, and held circumcision necessary, and in his time lived Cerinthus, who retained all the Judicial Law, and denied Christ to be God, Act. 15.1. and he is held to be one of those that held the World to be made by Angels, and he was the root of the error of the Chiliasts, all these lived in Johns time.
2 He gave out that it was he that was crucified under Tiberius Cesar, here was an Antichristian spirit, and I was, saith he, that Holy Ghost, that descended on the Apostles, so that he denyed both the Father and the Son: after him sprang up Menander, that affirmed that it was he that died for the World, and that all that believed on him should be saved. In those times Ebion taught that Christ was but a meer man, and held circumcision necessary, and in his time lived Cerinthus, who retained all the Judicall Law, and denyed Christ to be God, Act. 15.1. and he is held to be one of those that held the World to be made by Angells, and he was the root of the error of the Chiliasts, all these lived in Johns time.
Use 1 It shows us the marvellous enmity of that wicked one, that as soon as ever Christ had sowed good seed, that evil one sowed tares, this was the subtlety of that old Serpent to sow errors, before the truth could take firm rooting.
Ʋse 1 It shews us the marvelous enmity of that wicked one, that as soon as ever Christ had sowed good seed, that evil one sowed tares, this was the subtilty of that old Serpent to sow errors, before the truth could take firm rooting.
Use 2. Hence we see the impudency of Heresy, especially, when opposition is set on fire of Hell, that such monstrous opinions should be broached in St. Johns time that envied against them, and wrote against them; and therefore we must not wonder if Heresies sine pudore, broach themselves in the Church, for even in St. Johns time a s•n of thunder that shook them down mightily, yet even against him were these Darts shot; it must therefore stir up Christians to ground themselves in the whole Counsel of God; do you think if such Heretics did not blush before St. John, they will blush before us?
Ʋse 2. Hence we see the impudency of Heresie, especially, when opposition is set on fire of Hell, that such monstrous opinions should be broached in St. Johns time that envied against them, and wrote against them; and therefore we must not wonder if Heresies sine pudore, broach themselves in the Church, for even in St. Johns time a s•n of thunder that shook them down mightily, yet even against him were these Darts shot; it must therefore stir up Christians to ground themselves in the whole Counsel of God; do you think if such Heretiques did not blush before St. John, they will blush before us?
Hence we see the truth of God, is of more power than the spirit of Error, for though there were so many heads of Error, yet they all fell down before the Doctrine of St. John, so that this writing remained, when all they were lost, magna est veritas & prevalebit, therefore such is the power of truth, that it dispels all Errors.
Hence wee see the truth of God, is of more power than the spirit of Error, for though there were so many heads of Error, yet they all fell down before the Doctrine of St. John, so that this writing remained, when all they were lost, magna est veritas & prevalebit, therefore such is the power of truth, that it dispells all Errors.
3 It confutes boasting of Antiquity; every ancient thing is not true, for then these false Heresies had been true, but yet there is Antiquity, which springs from the first institution, and that is prevalent; there is a secondary ⟨p. 146⟩antiquity, that is, Tares that are presently sown after the good Seed, yet though they were sown the very same day, yet secondary antiquity will not justify their Doctrine, but that which comes from the institution by God.
3 It confutes boasting of Antiquity; every ancient thing is not true, for then these false Heresies had been true, but yet there is Antiquity, which springs from the first institution, and that is prevalent; there is a secondary ⟨p. 146⟩antiquity, that is, Tares that are presently sowen after the good Seed, yet though they were sowen the very same day, yet secondary antiquity will not justifie their Doctrin, but that which comes from the institution by God.
For otherwise St. Johns discourse would be somewhat impertinent, to what end doth he say, Ye have heard that Antichrist shall come, and that Antichrists are come already? And again, he doth argue from the last times to Antichrist, and from Antichrist to the last times, reciprocally, which reason were not of strength, unless it were grounded upon this point.
For otherwise St. Johns discourse would be somewhat impertinent, to what end doth he say, Ye have heard that Antichrist shall come, and that Antichrists are come already? And again, he doth argue from the last times to Antichrist, and from Antichrist to the last times, reciprocally, which reason were not of strength, unlesse it were grounded upon this point.
For proof, see 1 Joh. 4.3. 1 Tim. 4.1, 2.
Obj. Doth not the Apostle say, that Antichrist shall not come until there be a general Apostasy, and until that which with-holds him be taken away? 2 Thes. 2.3. what is that [Greek or Hebrew] which hindered him?
Obj. Doth not the Apostle say, that Antichrist shall not come untill there be a general Apostacy, and untill that which with-holds him be taken away? 2 Thes. 2.3. what is that 〈non-Latin alphabet〉 which hindred him?