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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07348	Ecclesiastica interpretatio: or The expositions vpon the difficult and doubtful passages of the seuen Epistles called catholike, and the Reuelation Collected out of the best esteemed, both old and new writers, together with the authors examinations, determinations, and short annotations. The texts in the seuen Epistles of Iames, Peter, Iohn and Iude are six and forty. The expositions vpon the Reuelation are set forth by way of question and answer. Here is also a briefe commentary vpon euery verse of each chapter, setting forth the coherence and sense, and the authors, and time of writing euery of these bookes. Hereunto is also annexed an antidot against popery. By Iohn Mayer, B. of D. and pastor of the Church of Little Wratting in Suffolke.	Mayer, John, 1583-1664.	1627 (1627)	STC 17731; ESTC S112551	448,008	564

that this charge concerned all sorts and adaptating something particularly to each of them whereby they might be fenced against the loue of the world and doubling his compellation vnto them to inforce it the more Vers 12.13 14. And then hee doth expresly dehort from this loue Vers 15 16 17. Touching the second V● 18. he informeth them of the danger of the times in respect of the many Antichrists referring them to that which they themselues knew that he is a lyer Antichrist that denieth the Sonne because he also denieth the Father Vers 18 19 20 21 22 23. Then hee exhorteth to perseuerance in the true ancient doctrine Vers 24 25 26. and hauing shewed his confidence hereabout he exhorteth to the same againe Vers 27 28. and from the consideration of the Lords righteousnesse he maketh way to returne againe to the pressing of a righteous and holy life vpon them and the flying of sinne because this argueth one borne of God Vers 29. 1 IOHN Chapter 2. Verse 2. He is the propitiation for our sinnes and not for our sinnes only but for the whole world Vers 7. I write no new commandement but an olde commandement vnto you Vers 8. Againe I write a new commandement which is true in you and in him that the darknesse is past c. CHrist is said to be our Aduocate Occumen in 1 Joh. 2. that is one that exhorteth and moueth the Father to forgiue vs our sinnes not that he hath not power to forgiue for he professeth elsewhere that hee had power to forgiue sinnes saying That ye may know that the sonne of man hath power to forgiue sinnes he said to the sicke of the palsie c. But as he is man he is said to make intercession to the Father for according to this he saith that the sonne can doe nothing of himselfe For the whole world this is spoken to shew that not onely the Iewes but the Gentiles that beleeue also attaine remission of their sinnes by Christ or that not onely the present age but the age to come beleeuing hath reconciliation with God the Father Hereby we know that we know him Vers 3. c. that is that wee are ioyned to him and haue society with him as was spoken Chap. 1. And his loue is perfect in vs that is whereby hee is ioyned vnto vs we being by a godly life ioyned vnto him he is ioyned vnto vs also Touching the command of loue Vers 7. which he calleth an olde and not a new commandement the question may be how it may be said to be an old commandement to all that Iohn wrote vnto seeing hee wrote both to Iewes and Gentiles To the Iewes indeed it was of old commanded that they should loue one another but the Gentiles which liued not vnder the law seeme not to haue had this command anciently It is to be answered that the law was written in mans heart from the beginning and though after the fall he was greatly corrupted yet remained it written there still euen in those that liued not vnder the written Law whence it was Rom. 2.15 that their conscience did either accuse or excuse them In that hauing denied it to be a new commandement hee yet by and by saith that it is a new commandement Vers 8. vers 8. that is in respect of the loue of our enemies to loue our neighbour indeed was commanded of old but that we should loue our enemies no precept was euer giuen before And therefore when as there haue beene some that haue loued their friends so dearely that they would die for them as heathen Histories doe declare yet there hath not any euer been found that loued his enemies that they make mention of As Oecumenius Mayer Th. Aquinas G●rran so all other Expositours vnderstand Christ his being a propitiatory sacrifice for the sinnes of the whole word but that they adde also another way whereby hee is said to be so viz. in respect of the sufficiency of his merit but I thinke that the former exposition is more genuine and so the words of Christ himselfe may be a comment vpon these Iohn 17.20 I pray not for these onely but for all that shall beleeue in my name Touching the word propitiation Exod. 25.17 Theodoret. Tho. Aquinas it is taken from the propitiatory appointed to be made from whence the Lord did answer them graciously that sought vnto him according to the signification of the word and so Christ is a propitiation by being a propitiatory sacrifice for vs in whom the Lord is gracious vnto vs. Touching our assurance that wee know him Vers 3. Faber Stap. I hold with Faber that to know him here is by faith to rely vpon him as our Aduocate for in whom soeuer this faith is there is obedience to his commandements a true faith neuer goeth alone but hath perfect charity adioyned vnto it whereby wee fulfill the law Th. Aquinas for all the commandements are vnited in this one thing charity and therefore speaking vers 3. of keeping the commandements he changeth the word vers 5. and saith If any man keepe his word so that all the commandements are but one word charity Touching the old commandement Vers 7. which was from the beginning most consent with Oecum that the commād of loue is called old because it was ingraffed in the nature of man from the beginning the law anciently giuen by Moses commandeth loue yet there is another exposition mentioned by some from the beginning Tho. Aquin. Glos ord Lo●n●s Beza that is from the beginning of the Gospell or euer since I began to preach vnto you for it is well knowne that Iohn did alwaies inculcate the doctrine of loue But certainly the first is the truest exposition otherwise the new commandement which hee speaketh of vers 8. must be of some later time and to haue affirmed the doctrine of loue to haue bin of old from the beginning in that sense would not haue beene so to the purpose to meet with them that obiected nouelty to the doctrine of the Gospell which is his drift in saying Dydimus Carthus Vers 8. that it was old euen from the beginning Whereas he by and by againe vers 8. affirmeth it to be a new commandement hee calleth it so because it was vnder the Gospell renued being before through pharisaicall corruptions almost blotted out for they taught men to loue their friends but to hate their enemies but now we are plainly taught to loue our enemies Tho. Aquin. and herein most Expositours agree Tho. Aquinas maketh this reason but one of fiue why it is called new 1. because it renueth vs spiritually 2. because it is a new law giuen by a new King 3. because it bringeth to a new heauen c. for his 4. is coincident with this of louing our enemies Here is no weight of reason in any of these but in this onely The Greeke Interpreters

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

and Rom. 12.2 Bee not conformed to this world Faber Stap. Gagneus Some referre this saying to Exod. 20. I the Lord thy God am a ielous God the Spirit of God that dwelleth in you enuieth that ye should be ioined to any other but vnto himselfe seeing he doth offer more grace than any other vnto vs as it followeth but he giueth more grace c. the world giueth nothing of worth but taketh away but God giueth his holy Spirit and Son vnto vs here Piscator and life euerlasting hereafter Some vnderstanding the Spirit of God that dwelleth in vs also doe yet referre it vnto Numb 11.29 reading it interrogatiuely doth it lust vnto enuy as if he should say it doth not for it did not in Moses when Eldad and Medad prophecied in the Host Pareus for he forbad it vnto Ioshuah or else vnto Exod. 25.8 ch 29.45 Ier. 7.3 I will dwell in the midst of the children of Israel rendring the sense thus the spirit that is often said to dwell in vs lusteth against that is hareth and carrieth vs against enuy Of all these expositions it is hard to say which is to be preferred and the place must needs be confessed to bee most intricate But that exposition whereby it is said that the Spirit of God is here meant though it be most commonly imbraced seemeth to me to be most improbable because he that is God who offereth more grace vers 6. is opposed to the spirit here spoken of for an aduersatiue particle but is vsed as if he should haue spoken of two contraries thus is our spirit inclined but God prescribeth otherwise Againe it were a strange speech to say that the spirit lusteth to enuy if the meaning were is iealous as Faber rendreth it seeing enuy is the corruption so much in this Epistle impugned and therefore if he would haue spoken a word which should carry a good sense he would haue chosen some other and not haue vsed this which was neuer yet taken but in an ill sense And to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pareus doth vnto by against is as strange neither doe the next words currantly follow any of both these expositions for so it should rather haue beene therefore or for he giueth more grace I preferre therefore that exposition which interpreteth the spirit that dwelleth in vs of that spirit which all men haue in common the spirit of naturall life for euery man that liueth liueth by a spirit which is the soule for when this departeth out of the body the spirit is said to goe to God that gaue it Eccl. 12. ● and this is called the spirit of the world and as it is now corrupt since the fall of Adam is opposed to Gods Spirit 1 Cor. 2.12 By the spirit then dwelling in vs I vnderstand our naturall corruption which is vsually set forth by the name of a spirit as for example that corruption whereby we are vnfaithfull and doe not beleeue is called The spirit of bondage Rom. 8.15 That whereby men haue beene carried away to idolatry is called The spirit of whoredome Hos 4.12 That whereby men are blinded to goe on in sinne without looking at the danger is called The spirit of a deepe sleepe Esay 29.10 And this corruption is said to dwell in vs euen when we are regenerate Rom. 7.20 And in regard that it is an infection in the soule and spirit sometime a man infected herewith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.14 naturall from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the soule and because he is carried hereby to carnall things and it vttereth it selfe by the fleshly members of the body sometime he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall as 1 Cor. 3.41 And if we vnderstand by the spirit dwelling in vs this corruption we shall easily finde out the Scripture where thus much in effect is set forth though not in the same words viz. Gal. 5.17 for there is shewed how the flesh lusteth against the spirit and vnto what this lusting tendeth when hee enumerateth the particular fruits thereof and amongst the rest enuy and strife And being thus vnderstood all things agree here most notably For it is as if hee should haue said Hereby it appeareth that to bee linked vnto the world by being like affected as the men of the world are is to be shaken off from God as being in enmity with him because the corruption whereby the world is carried as by their spirit here therefore called The spirit dwelling in vs lusteth vnto enuy fighting and striuing to bee most eminent and in highest place but God inclineth the contrary way viz. to humility by promising grace to the humble and threatning the proud that out of their pride breake out into such vnchristian brabbles and stirres This sentence He resisteth the proud and giueth grace to the humble is taken out of Prouerbs 3.34 where though the words be a little different in the Hebrew yet according to the Septuagints they are the very same here alleaged Resist the Deuill and he will flie from you Verse 7. this resistance is made by Faith 1 Pet. 5.8 and by other parts of the spirituall Armature Ephes 6.12 But it is not to be thought that hee will for euer be gone when he is thus resisted for he will returne againe and make new assaults but hee must alwaies bee thus resisted Vers 8. and so we shall preuaile against him Draw neere to God this is by reformation of our hearts and liues as is immediatly expressed and by lamenting our sinnes past vers 9. Speake not one against another Vers 11. hee that speaketh against a brother and iudgeth him speaketh against the Law c. Hauing exhorted to a course of reconciliation to God he now intreateth of vnity amongst themselues and forbearing one to detract from another or to impeach another wrongfully Hee that doth thus Leu. 19.16 speaketh against the Law because in the Law it is forbidden to goe about as a Tale-bearer against a mans neighbour and in carrying himselfe herein as contemptuous of the Law he taketh vpon him as it were as a Iudge ouer the Law so farre is he from submitting to the obedience thereof whereas indeed there is but one Iudge namely God whose Office whilst he thus vsurpeth hee may iustly feare a future condemnation by him And in this exposition all Interpreters generally doe agree Note Note that to be wedded to our owne wills and waies is to be at enmity with God for so much as our waies and Gods waies are diametrically contrary the one to the other our spirit as the spirit of the world generally doth carrieth vs to enuy and all euill affections but God would faine draw vs to humility Wherefore let vs renounce our owne wills and lusts and hearken to the Lord that we may haue his loue and not continue in enmity with him the heat of whose anger

and againe which doth greatly delight him and into these things they desire to look the rather to declare them vnto men as Gabriel to Mary and many Angels to the Shepherds It is most grosse negligence therefore in men not to regard to know these mysteries when as both Prophets and Angels Note for our sakes haue beene so intent about them and taken so much pleasure to search and finde out and know them Greg. Moral 18. cap. 28. Bed Tom vlt. qu. 9. Isidor lib. 1. sententiarum Tho. Aquinas Glos ordin Beda Th. Aquinas Sophron. Orat. 1. de natiu Chri. There are many that following the Latine translation apply it to the Spirit of God saying That they desire to behold him not that they behold him not but because their delight is such in beholding him as that it is alwaies fresh and as it were then beginning there being herein no satiety Some also expound it of Christ whom the Angels desire to behold and to looke vpon his glory as he is man vpon his birth and place where he was borne The residue of this Chapter hath nothing difficult in it but that hauing spoken of those to whom he writeth as Gentiles vers 14. liuing before in ignorance he saith Vers 18. vers 18. that they were redeemed from their vaine conuersation deliuered vnto them by tradition of their fathers as if they were Iewes to whom he writeth who were knowne to haue beene led by such traditions Some as I haue already noted Lyra. Lorinus thinke that this Epistle was written both to Iewes and Gentiles conuerted and therefore by these traditions vnderstand both the traditions of the Iewes ouerthrowing Gods Lawes Titleman Caietan Beza and the idolatries of the Gentiles Some vnderstand onely the idolatries of the Gentiles which were deliuered and taught from father to sonne of such it is spoken Ezech. 20.18 And Onesimus Surius 16. Febru the seruant of Philemon as Surius reporteth answering one that questioned with him about the price wherewith he was bought spake in these words That the vaine conuersation from which he was redeemed was Adultery Couetousnesse Witchcraft Arrogancy Back-biting Dissembling Anger Drunkennesse and Idolatry the mother of all vices And this indeed must needs be the right meaning seeing that from all wickednesse wee are redeemed by the bloud of Christ which it was the more hard to be deliucred from because this wickednesse had beene so long rooted and grounded being deliuered for many ages from generation to generation Note that they which are deliuered from their sinnes by Christ Note are turned from that which they haue beene nuzled vp in and their fathers before though they had vsed to liue in that vaine manner from the first father vpon earth Adam That any corruption hath beene ancient is no plea amongst such as come to haue part in the bloud of Christ Note Traditions Hee doth also glance at traditions of the fathers here after which to liue is but to vse a vaine conuersation and such as they must be turned from that will be saued of such traditions reade Mat. 15. and such be the traditions of the Church of Rome many of them tending to the ouerthrow of Gods truth We imbrace such as are agreeable hereunto as touching the Lords Day the baptizing of Infants the communion of either sex and in the publike place c. but others whereof that Church is full being some absurd and superstitious and some impious we doe vtterly reiect Whereas it is said Verse 20. that he was foreknowne from the beginning of the world it is to be vnderstood because it was foreknowne that there would be sinne from which that we might be redeemed the shedding of this Lambes bloud was necessary otherwise this should not haue beene preordained Vers 22. purifying your soules in the obedience of the truth by the spirit In the Greeke it is making your selues chaste Here is the fruit of a true and liuely Faith they in whom it is are sanctified in their hearts which is when they endeuour and by endeuouring attaine to haue chaste and pure minds the Word of God descending into them and not being outwardly receiued only a like place vnto this is 1 Ioh. 3.3 He that hath this hope purgeth himselfe and this is done by the Spirit a fruit whereof is to be holy and pure Gal. 5.19 And this is the onely way to become chaste in deede for which it is laboured in vaine by abstinence as both Ierome and Bernard doe testifie of themselues he that would bee chaste indeede must haue a chaste heart made so by the Spirit entring in by the Word Luther Luther expoundeth the spirit here of the heart saying That the soule is purified by the obedience of the spirit when the heart becommeth obedient vnto the truth The collection made here by Lorinus that our free will doth co-operate together with faith to our iustification is false for hee doth not teach what is to bee done for our iustification but for the exorning of our holy and excellent condition Vers 25. to which wee that beleeue haue attained The Word of God is said to be the seed of our regeneration because it entereth into the heart Luth. in 1 〈…〉 and lying there maketh one a new man so that hee hath other thoughts and desires now neither is it changed as mans seed is Tho. Aquinas Basil Epist 79. Lyrinens Dogma Christianae relig his sequitur profectuum leges vt annis consolidetur tempore dilatetur aetate sublimetur incorruptum tamen illibatumque mane●t but remaineth the same for euer changing vs that are regenerate hereby and therefore it is said to endure for euer that is in the effect thereof because he that is regenerate hereby remaineth such for euer neuer being againe corrupted A speech like vnto this is Psal 118.89 Psal 148.6 Mat. 24.35 The seed of the Word groweth yet and is augmented in the heart as Basil obserueth as the seed sowne in the ground It followeth saith Lyrinensis these Lawes of increase It is consolidated in yeeres dilated in time sublimated in age and yet remaineth incorrupt CHAP. II. IN this Chapter he commendeth vnto them the Word of God whereby he had before shewed that they were begotten viz. the Word wherein Christ is set forth as the foundation vpon whom wee must build vnto eternall life exhorting to a conuersation worthy of the estate into which we are brought hereby So that here is First an exhortation to the right receiuing of the Word of God vers 1 2. inforced from the good taste therein vers 3. and from this consideration that it is the way to the Lord who is as a most precious corner stone and by the Word we are built vpon him and so become a most excellent people from vers 4. to vers 11. Secondly an exhortation to walke worthy of this estate by flying from euill vers 11. and doing of