A commentary upon the book of the Revelation Wherein the text is explained, the…A commentarie upon the book of the Revelation Wherein the text is explained, the…

This afterward turned to much superstition, and gave occasion to that superstitious canonizing of Saints, which afterward followed in the Church of Rome; yet had it an honest intent in the authors thereof; as, 1. To keep the credit of Martyrdom from that contempt which came upon it, when men that were scandalous in their conversation, were so reputed. 2. To bound that carnal itching pride in many, who, because of that honour to be accounted Martyrs, thrust themselves unwarrantably into suffering. This honour was especially denied to three sorts of sufferers, 1. To these who by profaneness in their conversation, heresy in their Doctrine, schism in their practice, had walked unbecoming the Gospel. Hence the Catholics (so the Orthodox were called) when they were led to suffering with Marcionites, Novatians, or others such like, (for, sometimes persecution raged upon all that were Christians by name) did still disclaim all fellowship with these Heretics in their errors, as not accounting them witnesses to Christ in their sufferings. A second sort that were denied, were such as without Gods call, by their rashness occasioned their own suffering, such as these who being unasked, professed they were Christians, and that they had the Bible, but would not give it. A third sort refused, were such as had fainted in their confessions formerly, though afterward they should become sufferers: this was not done, as if they accounted them not Martyrs indeed; but that thereby they might prevent ⟨p. 363⟩fainting when any should be called to a testimony. So Baron. pag. 746. and 760. where he setteth down the decree of one Mensurius, a Bishop in Afric, ordaining none that occasioned their own sufferings, to be enrolled, and giving this reason for it, Quia non divino instinctu ducti, sed temeritate acti, id saciunt.

This afterward turned to much superstition, and gave occasion to that superstitious canonizing of Saints, which afterward followed in the Church of Rome; yet had it an honest intent in the authors thereof; as, 1. To keep the credit of Martyrdom from that contempt which came upon it, when men that were scandalous in their conversation, were so reputed. 2. To bound that carnall itching pride in many, who, because of that honour to be accounted Martyrs, thrust themselves unwarrantably into suffering. This honour was especially denied to three sorts of sufferers, 1. To these who by profanenesse in their conversation, heresie in their Doctrine, schism in their practice, had walked unbecoming the Gospel. Hence the Catholicks (so the Orthodox were called) when they were led to suffering with Marcionits, Novatians, or others such like, (for, sometimes persecution raged upon all that were Christians by name) did still disclaim all fellowship with these Hereticks in their errours, as not accounting them witnesses to Christ in their sufferings. A second sort that were denied, were such as without Gods call, by their rashnesse occasioned their own suffering, such as these who being unasked, professed they were Christians, and that they had the Bible, but would not give it. A third sort refused, were such as had fainted in their confessions formerly, though afterward they should become sufferers: this was not done, as if they accounted them not Martyrs indeed; but that thereby they might prevent