by the Spirit because there is great deceit in spirits hee exhorteth here not to beleeue euery spirit but to try them whether they be of God or no shewing the meanes of triall v. 1 2 3. And that it might appeare that he had no suspition of their being deceiued hee affirmeth them to be of God and that he with the rest of the Apostles were of God whereby hee proueth againe that the false Antichristian teachers who heard them not were not led by the good Spirit of God but by an ill spirit of error vers 4 5 6. And considering that both they that heard and they that taught them were of God he exhorteth them to mutuall loue as they must needs doe that are all of God seeing God is loue vers 7 8. which is proued both from a singular act of his loue and the time when hee loued vs vers 9 10. And hereupon he exhorteth againe to loue arguing from our loue our being in God though we haue not seene him vers 12 13. And then he reflecteth againe vpon that which he spake of before touching the triall of spirits by this hee that confesseth that Iesus Christ is come in the flesh is of God This he saith that they the Apostles were eye-witnesses of and that they which beleeue it remaine in God vers 14 15. whom againe he affirmeth to be loue and so sheweth what confidence a man may haue and how voâ—d of feare hee may bee that hath loue vers 16 17 18. And lastly for a proofe of our loue of God he saith that this appeareth by the loue of our neighbour whom hauing seene if we loue him not we cannot loue God whom we haue not seene vers 20 21. 1 IOHN Chapter 4. Verse 2. Euery Spirit that confesseth Iesus Christ to haue come in the flesh is of God Vers 3. Euery spirit that confesseth not c. this is the spirit of Antichrist which ye haue heard that it commeth and it is euen now in the world BY the Spirit here the Doctrine is commonly vnderstood Mayer to confesse that Iesus Christ is come in the flesh is to teach rightly both his humane and diuine nature Beza according to Beza his humane because he came in the flesh and his diuine because he came implieth one from whom he came that is the Father with whom he was from the beginning Oecumenius and Th. Aquinas expound confessing here not only in word but in deed and in life wherein this is confessed when a man is mortified vnto sinne but Beza more rightly vnderstandeth it more restrainedly of Doctrine only Euery one in this spirituall office of teaching that is sound in the doctrine touching Christ Iesus is of God The spirit here is he that pretendeth the spirit Piscator according to Piscator and to confesse that Iesus is come in the flesh is to teach truly touching the diuinity and humanity and touching the end of Christs comming into the world to deliuer vs from our sinnes as the very name Iesus doth imply so that in these few words is comprehended the whole Doctrine of the Gospell The obseruation of Thomas Aquinas is witty Tho. Aquinas to confesse hath in it a word con signifying together whereby is implied that it must be both in word and deed that Christ must be acknowledged but there may as well be vse of this conioining word to set forth the tongue and the heart agreeing in one He that confesseth not the vulgar Latine hath it he that solueth Iesus but all confesse that in the Greeke it is as wee reade it This cannot be referred to the denying of Christ in deeds for so euen the best doe sometimes because their life is not alwaies in all things so squared according to rule but to deny Christ in Doctrine is the thing meant here Now hee is not said to deny Christ thus only that flatly denieth Iesus the Sonne of Mary to be the Sonne of God and the Sauiour of the world but he which denieth the truth and teacheth falsly in any Article of faith according to Saint Augustine Aug. ser 31. de verb. Apostoli Ea tenus omnis haereticus Christum in carne venisse negat quantum libet fateri videatur quatenus aliquid sentit quod repugnans Chrisio esse conuincitur Simon Magus Menander Ebion Cerinthus Epiphan Haeres 30. Iren. lib. 1. c. 26. For euery Heretike saith he denieth Christ to haue come in the flesh though in word he confesseth it when he holdeth any thing that is proued repugnant vnto Christ And so this passage was very pertinent to those times wherein there were some that taught most wickedly concerning Christ As Simon Magus Menander his Scholler who taught himselfe to be God that to the old world he appeared by the name of the Father to the Iewes by the name of the Sonne and to the Gentiles of the holy Ghost Ebion who taught that Christ was begotten by the coniunction of Ioseph and Mary And Cerinthus who taught likewise that Christ came of Ioseph and Mary but he was at the first but Iesus and by the comming downe of the holy Ghost in his baptisme he became Christ also for he held God the holy Ghost to be Christ Now hee saith that the spirit whereby they were led was the spirit of Antichrist which should come and then was come that is in his forerunners who were led by the same spirit of error and did so neerely resemble him as I haue already shewed 1 Ioh. 2.18 Note Note that the Pope of Rome is not hereby freed from being the Antichrist because he doth not flatly deny Christ for no man in Saint Iohns time against whom he writeth did so but onely they taught erroniously touching Christ and hereupon he concludeth against them that Antichrist was then come For as much then as the Pope teacheth things contrary to Christ he doth in effect deny Iesus Christ to be come in the flesh and so is Antichrist For he denieth him to be an all-sufficient Sauiour whilst he teacheth satisfaction by acts of penance and the merit of workes and to haue had a true humane body because he teacheth such a body as is in a thousand places at once CHAP. 4. VERS 8. He that loueth not knoweth not God for God is loue Vers 16. He that abideth in loue abideth in God and God in him for God is loue c. From these words to the end of the Chapter the Apostle treateth onely of one thing Mayer viz. loue and therefore taking all together for one Text the first doubt occurring is how God is said to be loue August Quaestiune de Trinit Saint Augustine saith because power is properly attributed to the Father wisdome to the Sonne and loue to the holy Ghost therefore as the Father is said to be the Almighty the Sonne is called the wisdome of the Father and the holy Ghost loue P. Lombard 1 dist 32.
Hence the master of the sentences deliuereth it that the holy Ghost is loue essentially seeing it is the holy Ghost whereby we abide in God and we are said by loue to abide in him Tho. Aquin. Tho. Aquin. saith that loue is twofold First whereby we loue elicitiuely and formally and this he granteth is a created habit or else effectually and exemplarily and this is the holy Ghost But most consent that God is said to be loue in the abstract as he is said to be goodnesse iustice and wisdome because he is infinitely louing an example whereof is immediatly subioyned and such a fountaine of loue as that they which are in him cannot but loue one another Now God is said to be loue Vers 11. Th. Aquinas Si tantus tantillos iustus iniustos creator creaturas nos qui samus fraâ—res pares natura conformes debemus inâ—â—cem diligere Verse 12. that finding it impossible for vs to loue as we should wee might seeke it of him Secondly how doth it follow from Gods louing of vs that we ought to loue one another This he resolueth afterwards vers 20. because we cannot otherwise shew our loue to God but by louing one another Againe as Thomas Aquinas hath it by his example who is our Father we his children should be drawne to loue If so great an one loued so little ones the Creator the creatures the Iust the vniust we that are brethren and equall and of a like nature ought much more to loue one another The loue of God is said to be perfect in vs as perfection is opposed to fiction it is in vs indeed neither doe wee make shew hereof only And this true loue he calleth the spirit Vers 13. We know that we abide in him by the spirit which he hath giuen vnto vs because it is a principall gift of the spirit Thirdly what meaneth he when he saith As he is so we are in this world therfore we haue boldnesse in the day of iudgement Vers 17. Oecumen To this Oecumenius may answer for all that we are as Christ was in this world when by the mortification of the deeds of the flesh we represent Christ dying for vs and by true brotherly loue we come as neere vnto him as we can for who so doth thus shall appeare at the last day not vnto condemnation but vnto life and saluation Augustine expoundeth it of God Augustine as he is so we are in this world if wee loue our enemies and so doth Beda Beda There needeth no contention whether of these wayes it be expounded but that being vnderstood of Christ is may seeme to be put for was but one saith Catharinus that Christ is still in this world in memory and example being alwaies propounded to the eyes of the faithfull Fourthly how is loue said to be without feare and that loue casteth out feare seeing to feare is elsewhere commended Vers 18. Oecumen To this also Oecumenius answereth that there is a two-fold feare the first initiall when for feare of punishment a man commeth vnto God the second profiting whereby a man out of the perfect loue which he beareth vnto God becommeth sollicitous lest in any thing hee should faile of doing that which ought to be done towards him whom he most dearely loueth Psal 19.10 August Ser. 214 de temp lib 83. quaest q. 36. Tantò minor sit timor quantò patria quò tendimus propior maior enim timor debeâ—esse perigrinantium minor propinquantium â—â—â—â—us perâ—â—â—entium and this loue when a man attaineth to he is without all feare of punishment and so without the trouble that commeth by this feare And of this the Psalmist speaketh affirming it to be pure S. Augustine saith that no man whilest hee liueth can be free from feare because he cannot be free from sinne and so hath not yet perfect charity but this feare is the lesse by how much the Countrey to which we are tending is the neerer for the feare of those that are in their perigrination is the greater the feare of those that draw nigh is the lesser but of those that come thi her none at all Touching the initiall feare before spoken of he granteth it to be necessary to bring vs into a right Christian estate as the bristle maketh way for the Shoo-makers threed a burning hot iron though for the present it maketh the wound paine the greater yet by drying vp the putrified humour it taketh away all paine at the last Tertul. in Scorpiaâ—â— cap. 12. Tertullian saith that the feare which is not in loue is worldly feare whereby a man is not afraid of death for Christ his sake But the feare of death is not here handled but the feare which is in respect of the day of iudgement of which hee spake in the words before going And therefore I subcribe to Augustine and Oecumenius that no seruile feare breeding anxiety and trouble in the minde is in perfect loue so that a man should be in feare of damnation for the more perfection of loue a man attaineth to the more free he is from all such feare being at peace with God This feare is the lesse the more grace a man hath attained vnto but at the day of iudgement when charity shall be perfected there shall be no such feare at all but all confidence and boldnesse to which feare is here opposed Feare of punishment is in the beginning of grace but after some proceedings made herein this worketh no more but the feare of offending God because he is good and gracious so that there is no painfulnesse now any more in respect of the punishments to come but the trouble of the minde that is ariseth out of a sollicitude and carefulnesse about being in Gods fauour and continuing therein in respect of our owne infirmities Fiftly why doth he affirme that he which loueth not his neighbour whom hee seeth cannot loue God Vers 20. whom hee seeth not To this it is commonly answered that things seene and present doe affect vs more than those that are absent and not seene our brother that is like vnto vs continually with vs and subiect to the same affections and necessities if hee be not loued of vs in naturall reason it cannot be that we should loue God whom we see not But yet by faith we may apprehend so of him as to loue him more Note Note how great the excellency of loue is in that God himselfe is said to be loue it is thus spoken of him in respect of any other attribute of righteousnesse or wisedome or power but onely of loue that we might the more prize his endlesse loue towards vs in giuing his onely Sonne to the death for vs and so be the rather drawne to mutuall loue Note againe that the onely way to haue a quiet conscience Note and not to be distracted with the feare and dread of
words to bee a laying of a ground of the loue spoken of before as if he should haue said Beza Piscator Oecumen I know that ye will not all receiue this doctrine alike and therefore I addresse my selfe to speake vnto you seuerally as ye are little children or fathers or young men and so the benefits spoken of are vnderstood as promises to Christians of each condition But others expound them as an introduction to the exhortation following vers 15. as if he had said Tho. Aquin. Gorran I haue hitherto admonished you to loue one another now let me giue you warning of the impediments that will hinder you from this loue viz. the loue of the world yee little children ought not to doe it because it becommeth children to obey their Parents now our heauenly Father forbiddeth this who hath forgiuen you your sinnes and therefore great reason is there that ye should refraine from that which cannot stand with the loue of him who hath shewed so great loue vnto you Again ye fathers ought not to loue the world because ye haue knowne him that was from the beginning whom the world hateth ye know him by Faith being ioyned vnto him so that ye cannot loue the world which is against him Lastly yee young men ought not to loue the world because yee haue ouercome that euill one that is the Deuill who is the God of this world whereas it is the part of one vnder his dominion to loue the world not of one that hath ouercome him for so hee should againe be ouercome by him And to this exposition doe I subscribe because these words are plainly rather an exordium to some thing afterwards to be deliuered than a conclusion of that which was before deliuered To the fourth to loue the world as all agree is to loue it as it is opposite vnto God for God himselfe is otherwise said to loue the world Ioh. 3.16 Oecumen Th. Aquinas 2 Cor. 4.4 to loue the world therefore is to loue and by louing to be ioyned vnto the wicked who are in diuers places said to be the world and so the Deuill is called The God of this world To loue the things of the world is to loue riches and honours and pleasures vnto superfluity not for necessity for the things of this world may be beloued and sought after so farre forth as they are necessary for vs but to be ouermuch affected vnto these things this is sinne To the fift Augustine Tho. Aquin. those things that are said to be in the world are such as the world of wicked men are affected withall The lust of the flesh this is the desire of any thing that is delightfull to the taste or the touch and to the outward man as eating and drinking excessiuely and whoring and playing inordinately And though the heart lusteth after these things yet it is ascribed to the flesh because it is acted hereby The lust of the eyes that is the desire of such things as are goodly to the eye as of gold and siluer garments and faire buildings The pride of life in Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oftentation or iactation or boasting proudly of any worldly thing being puffed vp and made vaine-glorious hereby to be through pride so set vpon estimation in the world as that a man will rather die than be any way disgraced He that loueth the world thus the loue of the Father is said not to be in him and here a reason of it is rendered because this lust is of the world not of the father that is of Gods enemy opposite so that he which is led hereby cannot loue God Aug. Tract 9. in Iohan. Saint Augustine readeth these words thus If any man loueth the world the Spirit of the Father is not in him but none else reade it so He also illustrateth this place by the example of our first Parents so likewise Beda and Prosper Beda Prosper who saith That the lust of the flesh in them was to taste of the forbidden fruit the lust of the eyes to haue their eyes opened for hereby the Serpent tempted them and the pride of life to be like vnto God Beda also sheweth these three to haue beene vsed for the tempting of our Sauiour Christ Mat. 4. The three things here taxed are Pleasure Profit and the rising of pride in the heart the first tempting the voluptuous the second the couetous the third the ambitious as such as desire to be magnified Note Note that there is great reason indeed why the loue of God should be deare vnto vs neither should we bee carried by any thing in this world against this loue for this were wonderfull ingratitude seeing his benefits bestowed vpon vs are so great the forgiuenesse of our sinnes the knowledge of hidden mysteries and spiritual strength to ouercome our most deadly enemy that worketh and preuaileth by the world to reduce vs into his bondage againe Let the voluptuous therefore the couetous and ambitious consider of what base minds they are to be allured by such vanities wherein there is no true or enduring comfort to be found thus to lose comfort which would haue beene for euer vnto them in God CHAP. 2. VER 18. Little children it is the last houre and as ye haue heard that Antichrist commeth there are now also many Antichrists Vers 19. They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. The Apostle hauing admonished against the loue of the world Th. Aquinas now giueth warning against heresies lest we should be seduced hereby and that by a fourefold reason First because it is heresie contrary to Christ making them Antichrists that hold it and hereby he sheweth that it is the last houre that is the sixt age or a time like to that of the Antichrist for the greatnesse of the persecution or in respect of euery particular mans life Secondly because Heretikes are separate from the Church They went out from vs to Iudaisme or Paganisme because they were not of vs by election or predestination they were amongst vs by the partaking of the same Sacraments but not by the communion of loue That they might be made manifest that is that by their going out they might be discouered to be false brethren and we might be no longer deceiued by them Thirdly because they had an anointing whereby they knew all things that is the holy Ghost whereby they knew the malice and wickednesse of these Antichrists and so were armed to withstand them and he calleth it an anointing from the holy one that is from Christ from whom as an head all knowledge and grace is deriued to vs his members Ioh. 1.14 Fourthly because the doctrine of Heretikes is a lying doctrine and the most hainous lying of all because it is to the denying of Christ Now the Iewes properly denied Iesus to be the Christ but
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
Gods iudgements is to haue true and vnfained loue in vs towards one another For feare commeth out of the conscience of sin from which we shall be free if we haue such loue in vs wee shall not sinne against the degree the life the chastity the goods or the good name of our brother which kinde of sins are vsually the originall of inward trouble and feare in the minde CHAP. V. IN this Chapter the Apostle treateth of faith prouing that the faithfull loue the children of God because they loue God and that they loue God because they keepe his commandements vrging to beleeue in Christ because of the testimony which God the Father hath giuen vnto him The coherence of it with the former is this Hauing proued that he which loueth God must needs loue his brother he proceedeth to confirme it further from the consideration of the nature of faith Hereby we are begotten of God and therefore we cannot but loue others that are begotten of him also and the ground of this is our louing of God the Father both of vs and them for he that loueth a man loueth his children also for his sake Vers 1 2. So that this is indeed a new argument we cannot loue God but we must loue our brethren also because they are the begotten of God this being the state of euery faithfull person And hauing reasoned so much about the loue of God he sheweth in the next place what this loue is viz. to keepe his commandements Vers 2 3. and that it may not be thought hereupon that no man then can loue God he sheweth that the faithfull haue the Spirit whereby they are so inflamed with the loue of God as that this is their continuall study and care by the assistance of the same Spirit they ouercome the world the chiefe enemy hindring them from keeping these Commandements v. 4 5. Then because the obiect of faith is Christ Iesus hee sheweth by what certaine testimony he came that wee might vndoubtedly beleeue pressing the same vers 6 7 8 9 10. and then what benefit doth redound to the beleeuer euen eternall life vers 11 12. for which cause he saith that he wrote vnto them resuming againe the argument touching boldnesse before vsed chap. 4 17. For if Christ and by him life be ours wee cannot but with confidence aske any thing at his hands vers 14 15. wherefore he exhorteth to pray for them that sin so that their sinning be not vnto death vers 16. yeelding a reason of praying for such vers 17. and then affirming againe the immunity of Gods children from sinne and shewing how all the world is vnder sinne but the faithfull in grace through the knowledge of God and of Iesus Christ he concludeth with a dehortation from idolatry vers 19 20 21. 1 IOHN Chapter 5. Verse 2. Hereby we know that we loue the children of God when wee loue God and keepe his Commandements IT is a maruell Mayer that the Apostle hauing reasoned before from our louing of one another to the louing of God doth now reason from our louing of God to our louing of one another But certainly there may be areciprocall argument drawne both waies wee cannot haue true loue towards one another but in the loue of God and obedience to his Commandements as Piscator noteth Piscator for there may bee a wicked loue and delight in one another this appeareth to be no true loue because we haue no loue of God in louing thus seeing his Commandements are transgressed It was necessary therefore hauing spoken so much of mutuall loue to insert this here lest that should be taken for true loue laudable before God which is wicked and damnable In the first verse he speaketh in the singular number Hee that loueth him that begetteth Vers 1. loueth him that is begotten of him But here in the plurall whereupon many haue gathered that by him which is begotten Christ Iesus the onely begotten Sonne of God is meant touching the loue of whom he speaketh because many that outwardly embraced the Faith of Christ Hilar 6. c Trin. August lib de fide â—2 Beda did not in heart loue him but were enemies vnto him But many againe on the other side expound it of the regenerate as Dydimus Oecumenius Glossa ordmaria c. But I assent rather to this latter because of the sudden change of the number and an assumption as it were made out of the former verse and because euery one that beleeueth is said to be begotten of God the same word being vsed that is to expresse him which is begotten Vers 3. In that his Commancements are said not to bee grieuous it may seeme that they are possible to be kept in euery thing a speech agreeable to this is that of our Sauiour Christ My yoke is easie Mat. 11 28. and my burthen light But the next words scrue to explaine these Vers 4. Because euery one that is borne of God ouercommeth the world The true faithfull person delighteth in Gods Commandements Rom 7. though by reason of the flesh that hee carrieth still about with him he cannot perfectly fulfill them They are not grieuous because they doe not with-hold vs from any thing profitable or truly pleasant vnto vs. August de natura grâ—t c 43. Quoâ— odo est graue cum dilectionis est mandatum Aut enâ—m quisqua non diligit graue est aut diligit graue esse non 〈◊〉 est dug de nat perfect inssitae Saint Augustine speaketh excellently in shewing that they are not grieuous How should that be grieuous which is the Commandement of loue for either a man doth not loue and so it is grieuous or else he loueth and so it cannot be grieuous Popish writers doe hereupon insult ouer vs teaching that no man can perfectly keepe Gods Commandements for if it be impossible say they for the regenerate to keepe them without sinning how are they said not to bee grieuous Saint Augustine shall answer for vs it is the loue and delight that we take in them that maketh them not grieuous seeing hereby we are not pressed as with a burthen but cleuated as with wings as the same Father also speaketh For though we cannot doe the thing that we delight in so exactly yet it is not grieuous vnto vs. As Gregory speaketh Greg. lib. 5. in 1 Reg 12. Quid graue non leuiter â—ollâ—rat qui amat quicquid enim diligitur cum magna deuotione por latur what grieuous thing doth not hee lightly beare that loueth For whatsoeuer is beloued is borne with great deuotion Indeed if for our imperfections and failings in keeping Gods Commandements we should be iudged it must needs be grieuous but seeing by Faith we are stated in him that hath done all things perfectly and God doth not behold vs any more in our selues but in Christ whose perfect righteousnesse is ours we become secure in respect
c. pag. 79. Text 16. Chap. 2. Vers 13. Be ye subiect to euery humane ordinance for the Lord whether to the King as to the chiefe or to the Rulers c. pag. 92. Text. 17. Chap. 3. Vers 3. Whose apparell let it not bee any outward thing of the broidring of the haire or of putting gold about or the ornaments of apparell c. pag. 97. Text 18. Chap. 3 Vers 13. And who will hurt you if ye be followers of that which is good but if ye suffer for righteousnesse ye are blessed c. pag. 102. Text 19. Chap. 3. Vers 18. Being put to death in the flesh but quickned in the spirit wherein he went and preached to the spirits in prison c. pag. 106. Text 20. Chap. 4. Vers 1 2. Christ therefore hauing suffered in the flesh for vs put vpon you the same minde also c. pag. 117. Text. 21. Chap. 4. Vers 12. Estrange not your selues from the fiery triall which is amongst you to proue you pag. 121. Text. 22. Chap. 5. Vers 13. The Church that is at Babylon saluteth you greet ye one another with a kisse c. pag. 127. Text 23. 2 Peter 1. Vers 4 5. Whereby are giuen to vs exceeding great and precious promises that by them ye might be partakers of the diuine nature pag. 131 Text 24. Chap. 1. Vers 19. We haue a more sure word of prophesie to which yee doe well that yee take heed pag. 139. Text 25. Chap. 2. Vers 1. Which shall bring in Heresies that destroy denying the Lord that bought them c. pag. 145. Text 26. Chap. 2. Vers 11. The Angels being greater both in might and power beare not blasphemous iudgement against them c. pag. 150. Text 27. Chap. 2. Vers 20. For if escaping the filthinesse of the world in the knowledge of our Lord and Sauiour Iesus Christ c. pag. 152. Text 28. 2 Pet. 3. Vers 5. They are willingly ignorant of this that the Heauens were of old and the earth set out of the waters by the waters c. pag. 155. Text 29. Chap. 3. Vers 8. I would not haue this one thing hidden from you that 1000 yeeres is with the Lord as one day and one day as a 1000. yeeres c. pag. 161. Text 30. Chap. 3. Vers 15. And count the long suffering of our Lord saluation as our beloued brother Paul hath written to you c. pag. 168. Text 31. 1 Iohn 1. Vers 1. That which was from the beginning which we haue heard seene c. p. 156 Text 32. Chap. 2. Vers 2. He is the propitiation for our sins not for ours only but for the whole world vers 7. I write no new Commandement c. p. 182. Text 33. Chap. 2. Vers 12. I write vnto you children because your sinnes are forgiuen you through his name Vers 13. I write to you fathers c. p. 186. Text 34. Chap. 2. Vers 18. Little children it is the last houre as ye haue heard that Antichrist commeth there are now also many Antichrists c. pag. 189. Text 35. Chap. 3. Vers 1. For this the world knoweth vs not because it knoweth not him Beloued now ye are the sonnes of God c. pag. 198. Text 36. Chap. 3. Vers 5. Ye know that he was manifested to take away our sinnes who so abideth in him sinneth not c. pag. 200. Text 37. Chap. 3. Vers 21. If our heart condemne vs not we haue boldnesse towards God c. pag. 203. Text 38. Chap. 4. Vers 2. Euery spirit that confesseth Iesus Christ to haue come in the flesh is of God c. pag 206. Text 39. Chap. 4. Vers 8. He that loueth not knoweth not God for God is loue c. pag. 208. Text 40. Chap. 5. Vers 2. Hereby we know that wee loue the children of God when wee loue God c. pag. 212. Text 41. Chap. 5. Vers 6. This is hee that came by water and bloud euen Iesus Christ c. pag. 214. Text 42. Chap. 5. Vers 16. If any man seeth his brother sinne a sinne vnto death let him aske and hee shall giue life c. pag. 217. Text. 43. 2 Iohn 1. The Elder to the Elect Lady p. 224. Text 44. Iude Vers 4. For certaine men are crept in which of old were proscribed to iudgement p. 232. Text 45. Vers 8. Likewise also these dreamers doe defile the flesh they set light by authoritie and blaspheme glories c. pag. 236. Text 46. Vers 14. Enoch the seuenth from Adam prophesied of them saying Behold the Lord commeth with thousands of his Saints c. pag. 241. THE CATHOLIKE EPISTLE OF THE Apostle IAMES THis Epistle together with the six following haue gone vnder the name of Catholike Epistles amongst the Greekes and of Canonicall amongst the Latines a long time but vpon what reason it is vncertaine saith Pareus Pareus in Iac. Epist Lyra Oecum Gorran The reason which is yeelded by Lyra Oecumenius and Gorran that they haue the name of Catholike from the vniuersality of those to whom they are directed either to all the Iewes dispersed into all countries or to all Christian people in all Countries of the world whereas Saint Pauls Epistles are directed to particular Countries seemeth vnto him to be no good reason because so the Epistle to the Hebrewes being written to all the Iewes wheresoeuer should haue beene intituled Catholike likewise and the two latter Epistles of Saint Iohn being to particular persons could not by this reason be called Catholike And touching the name canonicall it is more disliked by Beza also Beza because not these seuen Epistles but all the rest are canonicall alike But the reason of the name Catholike seemeth to me to bee good notwithstanding the exceptions alledged for the Epistle to the Hebrewes haply was sent to Ierusalem the proper place of the Hebrewes where they still offered their Sacrifices as seemeth by the Argument of the Epistle and therefore might not so well be intituled Catholike but onely The Epistle to the Hebrewes as that to the Romans The Epistle to the Romans but this of Iames is named to the Iewes scattered in all parts And touching the two latter Epistles of Saint Iohn although they are directed to particular persons yet the Argument of them is Catholike or Vniuersall alike concerning all Christians and not particular as the Arguments of the Epistles of Paul for the most part of euery of them are For although euen in them generall duties concerning all are set forth yet each of them is principally directed to particular points to dispute of which particular occasion was ministred by the Christians of that place to which the Epistle was sent This Epistle in order is the first not because Iames is to be preferred before Peter who was the first â—â—d chiefe of the Apostles Gorran if there were any such but as some haue well noted because this Epistle is to all Iewes in
persons not walking by charity sinneth against this Law and in a point of charity to sinne against the Law is to be a transgressour of the Law because all the Lawstandeth in this one thing viz. loue and so he is iudged as doing nothing according to the Law that wanteth loue thus also Beda and Augustine Touching the royall Law here spoken of Beda August it is clearely the Decalogue giuen Exod. 20. thus abbreuiated Deut. 6.5 for proceeding to speake further hereof he instanceth the command against murther and adultery it is royall because from the King of Kings Touching the coherence that of Pareus is not amisse that hee doth meet with them in a confidence which they might haply haue yet that notwithstanding their respecting of persons they kept the Law For this is against the Law of loue Leu. 19.15 if a man loueth his neighbour as himselfe he putteth not any such difference but in his inward esteeme euery one is vnto him as himselfe in whom there is no difference And as for the aggrauating of this sinne as a transgression of the whole Law I assent vnto Austin and Beda As they which shall bee iudged by the Law of liberty Vers 12. Some vnderstand the same Law of the Decalogue holding that it is called a Law of liberty Pareu Faber because it hath liberty ouer all to condemne them but this is forced Most therefore vnderstand better the Law of faith because when we come to beleeue we are set free from the censure of the Law Ioh. 8.32 Rom. 8.1 and so the meaning is say and doe so in your carriage towards other as they that when the time of iudgement commeth shall be dealt withall in loue and mercy going therefore according to the rule of mercy in your dealing with the poore Christian not despising him but rather comforting and releeuing him which indeed is the chiefe thing aimed at in all this Discourse that about preferring rich men being brought in but by the way doe aggrauate the sinne of neglecting the poore the more Here followeth the reason of all Verse 13. There shall be iudgement without mercy to him that sheweth not mercy and mercy reioyceth against iudgement The first part of the sentence is plaine touching the second Mercy reioyceth against iudgement that is the mercifull man shall securely and with ioy appeare before the Lord at the Day of Iudgement for so much as when the vnmercifull shall be adiudged to hell fire he shall be receiued into the Kingdome of Heauen Mat. 25. Note that Faith only and not outward things Note maketh men excellent and therefore the poorest man that hath grace is more to be esteemed than the greatest being void of grace because the poore man thus qualified not the other is the heire of the Kingdome of Heauen Note againe that to liue in any one sinne Note doth frustrate all that is done well for he that faileth in one point is guilty of transgressing the Law Note thirdly that loue is so necessary Note as that nothing done without it is acceptable and therefore those sinnes which are contrary to the loue of our neighbour are chiefly to bee auoided Lastly note Note in what a secure and comfortable estate the faithfull mercifull man is he shall bee without terrour when the most terrible time of the last iudgement commeth neither can any thinke of that time but with horrour and feare except he be mercifull to the poore and needy CHAP. 2. VERS 14. What profiteth is my brethren if one saith that he hath faith but hath not workes can that faith saue him c. From hence to the end of the Chapter Mayer there is onely one point handled against those that bearing themselues vpon their faith neglected the workes of mercy to perswade vnto which Saint Iames hath here vndertaken The maine question here is what he meaneth when he denyeth that a man is iustified by faith only and affirmeth iustification by workes Because Saint Paul speaking of iustification saith That it is by faith without the works of the Law Rom. 3.28 Oecumenius considering these propositions of these two Apostles seeming to bee so contrary Oecumen in Iac. 2. and yet that Abraham is brought for example by them both saith the word Faith is taken two wayes first for a simple consent vnto the thing preached that it is true Secondly for a consent ioyned with the assecution thereof out of an affection and with obedience of the first of these Iames affirmeth that a man is not iustified hereby But Paul speaking of the other ascribeth iustification vnto it The word Workes is also to be vnderstood two waies for there are works before Baptisme and workes after he that dieth immediatly after Baptisme dieth iustified by his Faith without workes because he had no time to doe any but he that liueth and hath time to doe is not iustified without good workes which is to be vnderstood not as though good workes had a part in the act of our iustification but because they cannot but necessarily follow as fruits and effects in whomsoeuer there is a sauing and iustifying Faith Touching Abraham whom Paul saith was iustified by Faith but Iames by workes both are truly said of him and doe indeed agree in one He beleeued that he should be the Father of many Nations hee beleeued Gods promise touching his seed and this was counted vnto him for righteousnesse and when he came to the worke here spoken of viz. the offering of his sonne hee did not fall from this Faith for he beleeued that God was able to raise him from the dead againe All the Ancients generally as Oecumenius intimateth speake to the same effect about iustification by Faith without workes viz. when there is no time after a mans conuersion to the Faith to doe workes he being preuented by death as I haue also partly shewed in speaking vpon Rom. 3.28 How Popish Writers vnderstand it I haue also there declared In short therefore to resolue this place Oecumenius hath rightly shewed that one Faith is spoken of here and another there and that indeed the worke of Abraham in offering his sonne wherein it is instanced here is the same with his Faith spoken of there his worke is his working Faith or Faith made euident by his worke by a Synecdoche or a Metonymy of the effect as Pareus resolueth it Pareus in Iac. That by worke a working Faith is vnderstood is plaine from the words following Vers 21. Thou seest that faith wrought together c. Vers 22. The Scripture saith That Abraham beleeued God this beleeuing being attributed to his worke of offering vp his sonne v. 24. after Abrahams beleeuing mentioned before he concludeth ye see then that a man is iustified by Workes making Faith and Worke all one And this is in a manner all one with the common solution Faith without Workes truly iustifieth before God that is maketh a sinner iust by
enuy Oecumenius and Gagneus both affirme Gagneus that there are some Greeke Copies wherein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if it bee so I could easily assent to the pretended fault of the Scribe otherwise to reade it ye kill may well stand as Thomas Aquinas hath expounded it ye kill by hating 4 Touching this that they are said not to haue when the worst worldlings get riches it is also well resolued already by Pareus 5 Touching asking whereunto he seemeth to counsell them he speaketh not so as intimating that being thus ill disposed they should preuaile if they did aske but to teach the right way of obtaining Gods blessings which they needed viz. if they would seeke them not by euill lusting after them in a worldly manner but by right prayer vnto God 6 Touching the asking and not hauing this is not contradictory to that Mat. 7. Aske and you shall haue Faber in â—ac 4. Spiritus sâ—â—â—â—enus Orat rupâ—d Deum 〈◊〉 â—â—â—es autem carnis malus but rather an exposition thereof if ye aske rightly that is with a spirituall and heauenly minde To which purpose one speaketh notably The Spirit of Faith is a good Oratour before God but the sense of the flesh an ill one He that hath this Spirit is mortified together with Christ and so doth not fight striue enuy but what he needeth he asketh in the Spirit of Faith and receiueth as much as is sufficient for his spirituall life Now the minde that is spirituall doth not aske worldly things for the loue which it hath to abound herein to liue the more deliciously to the pampering of the body but for necessary vses that a man may liue to glorifie God and to doe good herewith They which doe otherwise shall not speed though they aske and beg most importunately To spend vpon their pleasures then is not onely for necessity or that they may haue wherewithall to doe deeds of charity but that they may haue superfluity and so maintaine themselues according to the pompous manner of this world which who so hath being a worldling and without grace rusheth into fleshly pleasures properly so called as the Sodomites whose state is described to be such Ezech. 16.49 as that they had fulnesse of bread And thus I assent vnto Piscator that these kinde of pleasures are principally meant here though I see all others goe another way expounding the words following of adulterers and adulteresses by the spirituall adultery Note that the originall of all troubles and stirres in the world are the worldly and euill affections of men Note which are ingendered through an ouer-great pleasure taken in worldly things that we may not suffer our minds to be taken vp with such delight herein but acknowledging their vanity bee mortified in this regard so shall we be free from the hellish affections of enuy and hatred with which whosoeuer is tainted can haue no comfort to God-ward seeing he is a carnall man and so in the way of perdition Note againe Note what great deceit there is in worldly pleasures though they fawne vpon vs and there appeareth nothing but delight yet they worke our owne members against our soules for hereby they fight against them and therefore let no man that loueth his soule bee bewitched with them or let them haue place in him no more than he will receiue a deadly enemy into his house or bed-chamber Note lastly Note that the onely sure way to obtaine what wee need for this life is to pray for it and that with a sincere heauenly end and not a carnall they that by tugging and striuing by wrangling and coueting seeke it haue it not either being frustrated of their desire by a iust iudgement or being without the vse of it because they are mancipated to the world and so haue no comfort thereof but onely toile care and sorrow according to that saying Inopem me copia fecit CHAP. 4. VER 4. Ye adulterers and adulteresses know yee not that the amity of the world is the enmity of God c. Vers 5. or thinke ye that the Scripture saith in vaine the spirit that dwelleth in vs lusteth vnto enuy c. Mayer All Expositors almost agree in the sense of these words except it be about the place of Scripture alleaged Ye adulterers this they expound by spirituall adultery as I haue already touched though I see no reason but that hee may meane this vice properly according to Piscator because hee speaketh so much of pleasure as well as of bitter enuying and strife for they altogether warre against the soule though I grant indeed that his maine scope here is to impugne a maleuolous and spleenaticke disposition yet there is nothing to hinder but that they which were so sensuall might be libidinous and therefore it was not impertinent but tended to the aggrauating of their sinne 2 Pet. 2.14 the more to call them adulterers and adulteresses as Saint Peter taxeth corrupt professors to haue eyes full of adultery and as we may gather from thence and Saint Iudes Epistle it was an vsuall blemish of such kinde of persons But he proceedeth no further here but onely nameth them by this vice and then goeth forward in his argument against being so worldly minded the amity of the world is the enmity of God Oecumenius yeeldeth a good reason of this Oecumen because that he which is so intent to the world must needs neglect God and godlinesse and to neglect or remisly to carry a mans selfe towards any is to hate him for this is a fruit of hatred Th. Aquinas Pareus so that the loue of the world here is to loue it in excesse or to loue the corruption that beareth sway here which is vnderstood also by the world 1 Ioh. 2.15 for this is an enemy to God and maketh him Gods enemy that is infected with it Touching the place alleaged Verse 5. because there is no such sentence to be found diuers haue coniectured diuersly some that it is alluded to Numb 11.29 where Moses saith to Ioshua Iuninus paral Enuiest thou for my sake some vnto Gen. 6.5 All the imaginations of mans heart are onely euill continually as Pareus reporteth and some that these words are to bee referred to those that went before Th. Aquinas Gorrâ—n the amity of the world is the enmity of God for by the words following he proueth this the spirit that dwelleth in vs lusteth vnto enuy For this is as much in effect as if he had said is an enemy to Gods Spirit for as much as the Spirit of God is against enuying but our owne spirit which is worldly is carryed to enuy And then the Scripture alleaged is brought to this purpose as if he had said Thinke yee that the holy Scripture doth in vaine disswade from the loue of the world for in this kinde it speaketh Deut. 7.3 Thou shalt make no leagues with them
office more peculiarly belongeth that are externally by their orders segregated from the rest whose calling is to tend vpon these sacrifices not only in priuate as others but in publike and to serue about holy things the Word and Sacraments If any therefore shall presume vnder the pretence of being a Priests as well as others to minister these things 1 Chron. 26. 1 Sam. 13.14 with Vzziah he is to be resisted as going beyond his bounds and hee may well looke for a iudgement to be sent from God vpon him as vpon Vzziah by leprosie and vpon Saul to the losse of his Kingdome This place is worth the noting Note both for the credit of those that are now in the office of Priests vnto God whom the prophane sort thinke to vilifie by this name for it is the greatest dignity of the Christian profession herein the houour of it standeth that true Christians are Priests and Kings these being coupled together as dignities of the highest ranke and much alike and for the name giuen vnto the faithfull Kings and Priests the remembrance hereof should worke a kingly and priestly minde in euery one of vs to rule ouer our affections and to offer vp a pure conscience and conuersation daily vnto God as * Leo Serm. 3. anniuers dâ—e sue as sumpâ—r Nâ—â—il tâ—m râ—giant quamsubditum dâ—o a ninuâ— corporâ— suâ— esse rectorem 〈◊〉 nihil saceâ—dotah quam vouâ—â—e domino conseiâ—ntiam puram immacâ—latâ—s pietatis â—ostias dealtari cordis offerre Leo excellently teacheth Nothing is so kingly as when a minde subiect vnto God ruleth the body nothing is so priestly as to vow vnto God a pure conscience and to offer the immaculate sacrifices of piety vpon the altar of the heart Againe Note let all keepe within the bounds of their Priest hood not presuming to doe the publike office of a Priest without a particular calling because they are said to be Priests no more than they will take vpon them as Kings because they are said to be Kings CHAP. 2. VER 13. Be ye subiect to euery humane ordinance for the Lord whether to the King as chiefe Vers 14. or to Rulers as being sent forth by him c. This other part of the Chapter being an exhortation to an holy and inoffensiue life Mâ—yâ—r beginning vers 11. hath nothing almost of any difficulty But that here beginning with particular duties he commandeth subiection to euery humane creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza reiecteth this reading as absurd and followeth the other euery humane ordinance But I see no reason why this reading being most proper should bee reiected seeing it may also haue a good exposition thus Be subiect to euery man that is in the place of authority as vers 17. Honour all men where such a supply must needs be vnderstood for to expound honouring thereof doing the offices of loue is to confound things distinguished for he saith Honour all men meaning Superiours Oecumen Beza Faber Staâ— loue brotherly loue meaning equals Honour the King as Superiour to all others Yet I confesse that both Oecumenius and Faber and Beza and all generally by all men vnderstand all indefinitely to the poorest and meanest amongst whom an honour is due for that Image of God which he beareth for so saith Faber Honour in a poore man Christ humble by doing good vnto Christs poore in a rich man honour God who is rich in beneficence towards all in a Lord and Ruler honour God the Lord of all in the mighty honour God likewise that is Almighty and so in all others hauing reference still to God only and not vnto carnall things for so thou shouldest become a respecter of persons Let the Reader consider and follow whether exposition he pleaseth but the authority of so graue and many Expositors cannot sway me to thinke that by all men are meant any other than Rulers and Gouernours seeing there is no place to second it being taken otherwise and there is one place whereby it seemeth that honour is not due to all no more than feare and tribute is Rom. 13.7 Render to all men their dues tribute to whom tribute feare to whom feare honour to whom honour is due Now the Apostle setteth downe this duty of subiection to Magistrates first and chiefly as some haue noted Didymus Oecumen Chrysost in Titum August Epist 5. left Christians hearing of the liberty of their condition should refuse to obey and to preuent enuy in the Heathen who were apt to haue a sinister conceit of Christians in this regard euer since one Iudas of Galelee arose and drew away many Act. 5. Joseph antiqu ib. 18. c. 1 2. holding that Gouernours were not to be obeyed nor tribute to be paid and for as much as most of the Apostles were Galileans they were the rather apt to cherish this opinion against them and their followers Rom. 13. Iude Epist and therefore Saint Paul is earnest in commending duty and obedience also and Iude impugneth such as despise gouernment most sharpely censuring them Wherefore the Anabaptists are hence to bee condemned who deny Magistracy in a Christian state and that obedience is due to any such because Christians are a free kinde of people and not subiect vnto men for here and Rom. 13. subiection is expresly commanded neither was there euer any state well gouerned without Magistrates reade Iudg. 19.20 c. Touching this subiection how farre it extendeth and how the Lawes of Gouernours binde I haue already treated Rom. 13. As free and not hauing liberty as a cloake of euill Vers 16. This may seeme to be contradictory to that which went before touching subiection Chrysostome but Chrysostome resolueth it thus as I finde in Oecumenius Oecumen Obey Gouernours as free that is as beleeuing him that hath made you free and commanded you to be subiect vnto them Or else as Oecumenius himselfe hath it Be subiect as free that is not hauing a minde ill affected towards Gouernours for the enuious or malicious minde is a slauish minde seeing euill lusts and affections ruling in a man make him a slaue and not to be subiect to Superiours for to obey them freely and willingly the minde not going against it is to obey them as free but to obey them by compulsion is to obey as slaues though they that doe so may pretend a liberty by their Christian profession Luther Luther expoundeth it as not abusing your Christian liberty to licentiousnesse to liue now as ye list in rebelling against Princes and contemning their Lawes but freely and willingly obey them as if there were nothing to compell you thereunto for the true Christian doth so willingly performe the things of the Law as that it is said 1 Tim. 1.9 The Law is not giuen vnto him but to the wicked And this is to the same effect with that of Oecumenius and most genuine But committed it to him that iudgeth
Christ because they suffer not with him Note againe that such as are conformable to Christ by being dead vnto sinne shall haue enemies euen for this Note and shall be railed vpon by those that still remaine in the flesh but such enemies of theirs and railers need none other signe of reprobation as shall appeare when the Day of iudgement commeth Note lastly Note that the onely meanes to escape iudgement at the last day is by the preaching of the Gospell to be brought to that that we are iudged according to the flesh and quickened according to the Spirit that is truly conuerted and brought to liue an holy and righteous life others in whom there is no such effect can looke for nothing but a most terrible sentence to be denounced against them when Christ shall come to iudge the quicke and the dead CHAP. 4. VER 12. My brethren estrange not your selues from the fiery triall which is amongst you to proue you as if some strange thing had happened vnto you The vulgar Latine readeth it Nolite peregrinari in feruore Doe not play the strangers by reason of the feruent heat Our English translation Thinke not strange of the fiery triall in Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is little difficulty in any thing Mayer Vers 7. before wee come at these words vers 7. The end of all is at hand is commonly expounded of the end of this world from whence it is vsuall with the holy Apostles to raise a motiue to watchfulnesse Only Oecumenius expoundeth it of Christ The end of all is come Oecumen that is Christ the end of all the Prophets therefore after his example we ought to aspire after perfection But the first is most genuine Vers 8. Vers 8. Loue couereth a multitude of sinnes this he also expoundeth of the sinnes of him that loueth God being made hereby propitious and mercifull to him so that none of his sinnes are laid to his charge and herein he is followed by Gorran and other popish Writers that would haue loue the cause of our iustification But it is plaine from the place from whence these words are taken that it is meant of his sinnes 〈◊〉 10.12 to whom loue is shewed Hatred stirreth vp strife but loue couereth all sinnes Chrys Hom. 4. All. apâ—st and therefore Chrysostome expoundeth it thus as hatred will finde matter against a man when there is none so loue passeth ouer and winketh at and will not see many faults in whom they are though against our selues and excuseth Hern. Epist 7 â—â—â—emieâ—tiae auâ—â—â— â—a quae non 〈◊〉 sâ—â—â—cantar as much as may be the sinnes of others So also Bernard Loue couereth many sinnes but enmity suspecteth euen those that are not Touching the present vers 12. all Expositors generally agree that the fire here spoken of setteth forth aduersity and trouble in this world which commeth vpon the Christian for his professions sake And the Syriacke Interpreter doth not mention any fire at all but thinke not strange of the tentatiers that are amongst you And it is no new phrase to expresse afflictions by fire Esa 48. Psal 16. Psal 65. 1 Pet. 1. Esay speaketh of the furnace of pouerty Dauid saith That the Lord tried him with fire and we haue passed thorow fire and water and Peter speaketh to the same effect before that your faith might be found more precious than gold which is tried in the fire But for the reading of the words there is some difference Tertulan Scorp c. 12. No expaueseata vsitonem Fulg. ad Frasim c. 30. Cypri Epist 56. whereof somewhat hath beene said already Tertullian readeth it Be not afraid of the burning And Fulgentius not much differing Nolite expauescere in feruorem Cyprian readeth it Do not wonder at the burning which happeneth vnto you and Ierom not much differing Wonder not in the burning Hieren in cap. 4. Amos And as there be diuersities of readings so there is in rendring the sense But the most generally receiued is Wonder not or thinke not strange of the fire of tribulation as though it were a thing not compatible with the state of a Christian for it is rather a strange thing that a Christian should be without tribulation argueth a bastard Lyto Hugo Heb. 12.9 Some expound it of estranging themselues from the faith and loue of Christ for the fire of tribulation Turrian One expoundeth it of the fire of lust wherewith if a Christian be burned he ought not to thinke strange of it It seemeth to me that estranging of a mans selfe from persecution for the Christian profession is meant being taken with so much feare thereof as that he will rather forsake Christ than endure it And aptly fire is named because so many of Gods seruants haue beene committed to the fire and burnt for Religion Touching the residue of the Chapter there is some difficulty in vers 14. Verse 14. Because the Spirit of glory and of God resteth vpon you word for word as Beza readeth it That of glory and that Spirit of God resteth vpon you Quod sâ—â—â—norit gloria virtutis Der qui est câ—us 〈◊〉 super 〈◊〉 reâ—â—â—â—scit Cyprian Epist 5â— The Latine translation hath it That which is of glory and honour and vertue of God and which is his Spirit resteth vpon you Some againe reade it The glory and Spirit of God Cyprian hath another reading The name of the Maiesty and vertue of the Lord resteth vpon you The Syriacke The glorious Spirit of God resteth vpon you Of all these that doubtlesse is to bee preferred which is first as being most agreeable to the Greeke The meaning is that if any man suffereth for Christ not being terrified or shrinking through feare it is by Gods Spirit in him that he is made thus couragious and confident which is the Spirit of glory so called in respect of the glory that is in thus suffering as it is a base and ignoble thing to be timorous and daunted at sufferings for the Lord and the end shall be glory in Heauen to those that suffer againe it is called the Spirit of God that is of the loue of God there being no such great loue to be shewed vnto the Lord as by suffering for him There be not two spirits then here spoken of but one and the same diuersly called to set forth the excellency thereof the more In setting downe in what case there is no comfort in suffering he nameth Vers 1â— as a busie body in other mens matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ouerseer of other mens matters so as to be ready rigidly to censure and reproue them hauing no calling so to doe for hereby ofttimes convention ariseth and he that is thus ouer-busie and medling smarteth for his labour Because the time is that iudgement should begin at Gods house Vers 1â— Here may seeme to be some difficulty what is meant
things from which he seeketh to draw their mindes that they might partake of the true ioy The same phrase of speech is vsed by Christ vnto his Disciples Iohn 15. Iohn 16. and 17. Vers 5. God is light that is essentially he is a pure act and perfect without any imperfection Vers 6. To walke in darknesse is to abide in ignorance and sinne Vers 7. Wee haue fellowship one with another that is with God the Father and Sonne Faber Caietan Catharin Lyra. Gloss inter â—â—n as it is best expounded by some though others expound one with another of the faithfull with the faithfull for the speech is of communion with God whereupon he concludeth here Vers 9. God is faithfull to forgiue this is thus spoken because God hath appointed vs in acknowledgement of our sinnes to aske forgiuenesse which hee cannot doe being faithfull vnlesse he forgiue them vpon our confession of them as Cyprian well speaketh Cypr. de orat dom Quâ—orare nos pro debitis peccatis monuit paternam misericordiam pro misit veniam secuturam Suarez Tom. 4. in 3. p. disp 11. sect 1. concl 3. he that hath admonished vs to pray for the pardon of our debts of sinne hath withall promised fatherly mercy pardon to follow But there must be adioyned vnto our confession of sin a forsaking of sin also Pro. 28.13 Popish Writers here distinguish betwixt faithfull and iust to forgiue referring the first to mortall sinnes which because he hath promised the penitent to forgiue them hee is said to be faithfull to forgiue them the second to veniall sinnes because hee that is in the state of grace can ex condigno merit forgiuenesse of his veniall sinnes but this is a meere delusion seeing faithfull and iust of promise are all one Vers 10. If we say that we haue no sinne we make him a lyar the reason of this is because he hath affirmed all to be sinners Psal 14. Eccl. 7.20 Rom. 5 c. The Papists are miserably turmoiled here in maintaining the blessed Virgin Mary to be without sinne and other of their Saints but they say that it is to be vnderstood of originall sinne nor of actuall and yet in the Virgin Mary they denie euen originall sinne to haue beene assenting that if any shall say of her that she hath not sinned he maketh God a lyar but if he shall say that she had no sinne he saith truly because she was sanctified in the very conception But for actuall sinnes they teach her to haue been altogether free there-from though not other of their Saints but only from mortall sinnes whereas none are indeed exempted from sinne but Christ onely no not from such sinnes as need clensing by the bloud of Christ which I am sure are mortall Moreouer the places alleaged speake of actuall sinnes which men doe from which it is said that there is not one free Eccl. 7.20 And his Word is not in vs. Glos interlin Lyra. Some by Word here vnderstand Christ but it is plainly meant of that word wherein all are affirmed to be sinners they are cleane gone from this that say they haue no sinne they haue it not in any part remaining in them for their saluation for denying it to be true in one thing they cannot hold it to be true in any thing being tainted with heresie in one article of faith they hold none at all as others teach I would that the Papists who say thus also Clemens Didymus Caietan would consider how by their owne confession they are fallen from all true faith euen by this one tenent that a man can perfectly keepe the law of God without sinning in any thing Note Note that the Gospell of Christ is no vncertaine but a most certaine thing because it is testified by faithfull witnesses who were present to behold Christ liuing here and risen and ascending vp into heauen and doing such great miracles and therefore let vs without wauering or doubting beleeue it being fully resolued of the truth hereof Note againe Note that the true beleeuer desireth to bring others into the society of the same faith and is not content to beleeue alone Note also Note the benefit of the society and communion with the faithfull is most excellent extending euen to God the Father and the Sonne to the partaking of that vnspeakable ioy which is in God in comparison of which all worldly ioyes are vaine neither hath a man any true ioy by hauing them Note lastly Note that to be holy and yet in humility to acknowledge our sins is the onely sure way to haue communion with God the vnholy or proud that stand vpon their owne righteousnesse are vtterly excluded here from CHAP. II. HAuing in the first Chapter brought all men to an acknowledgement that they are sinners lest that hereupon men should grow to desperate sinning saying we will therefore sinne and then confesse our sinnes and so we shall be forgiuen by way of preuention hee beginneth this Chapter thus These things I write vnto you that you sinne not And yet because this command is so hard that none can keepe it that we might not be vtterly discouraged when we endeuour what possibly we can to fly from sinne hee addeth If any man sinneth we haue an Aduocate c. in whom if we beleeue we haue remission of all our sinnes Now lest we should againe take heart to sinne if no more belongeth to it but to beleeue in this our Aduocate Iesus Christ for the expiation of our sinnes hee declareth what it is truly to beseeue in or to know Christ Vers 3 4. viz. to this our knowledge to ioyne obedience to his commandements In the next place that this argueth one who knoweth Christ hee proueth because to keepe his commandements is to loue him as we must needs doe that know what he hath suffered and done for vs neither can wee haue this loue of the Lord vnlesse wee know him for ignoti nulla cupido we haue no loue to that which wee know not Vers 5.6 And then from the louing of the Lord he inferreth our louing of one another wherein wee cannot but be drawne to follow him if we loue him who hath in loue to vs all suffered so much Vers 6. inforcing it with a command which is ancient Vers 7. and which hath more lately beene renued by the comming on of the light of the Gospell because there is a necessity of louing one another in all that walk in this light they are not in the light but in darknesse that hate one another Vers 8 9 10 11. And hauing thus endeuoured to commend the loue of Christ and of one another vnto them he seeketh in the next place to fence theÌ„ against that loue which would be dangerous vnto them viz. the loue of the world and the loue of heresie Touching the first he prepareth vnto it by nominating all ages young men fathers and children intimating
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 Vâ— 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 Gâ—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 commaÌ„d 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 Loâ—nâ—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
generally hold Graesi interpres that the commandement of loue is said to be new because of old we being commanded to loue our neighbours as our selues by the new commandement of the Gospell wee are commanded to loue them more than our selues euen to dye for them as Christ loued vs to dye for vs. Rupertus And thus Rupertus expoundeth it also But wee haue seene the true sense already Touching the name command giuen to the word or doctrine of the Gospell it may seeme to confound the Law and the Gospell together but indeed it is not so euery doctrine hath the force of a command but the command of the Law is peremptory doe this or thou shalt dye the command of the Gospell is with faith annexed whereby we may be deliuered Which is true in him and in you the word which Vers 8. here is of the neuter gender and so cannot be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Commandement but it is to be vnderstood the new Commandement is about that which is true in him and in you that is in the Lord Christ for his loue was wonderfull towards vs and in the true beleeuer who walketh in all things according to this precept of loue seeing the darknesse of his former corrupt liuing is past and the light of an holy life hath succeeded Note that when wee endeuour to leade an holy life Note if through humane frailty we sinne there is yet a meanes to be iustified and saued from our sinnes if wee flie thereunto that is Christ Iesus by his mediation seeking reconciliation with God but not by any other whatsoeuer for he is our Aduocate and the propitiation for our sinnes let the Papists shew if they can that partly by any other a propitiation is made for vs or that we haue any other Aduocate and we will hearken vnto them If they cannot but onely argue from humane reason let vs still be guided by Gods Word and whilst they without ground here doe that which their blinde reason perswadeth them let them take heed of a dangerous fall in the end For that euen those that are dearest vnto Christ ought not in adoration to be made partners with him appeareth in that the Angels of God forbade it to Daniel and Iohn and Peter to Coruelius Note againe that the wicked man Note who maketh a trade of sinne knoweth none Aduocate to make a propitiation for him with God let him be of what Religion and beleefe he can be His saying that he beleeueth in Christ Iesus will not saue him for only such as liue in obedience to Gods Commandements know the Aduocate and he shall profit such only Note lastly Note that to loue one another hath euer beene Gods command but chiefly it is expected now vnder the Gospell Thus did Christ and thus doe all they that haue passed out of the darknesse of sinne and ignorance into the light of true faith and grace The malicious enuious and churlish man therefore is not in the light of Christ but still in the darknesse and shadow of death CHAP. 2. VER 12. I write vnto you children because your sinnes are forgiuen you through his name Vers 13. I write vnto you fathers because yee haue knowne him that was from the beginning c. Vers 15. Loue not the world nor the things of the world c. Vers 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life c. The doubts of this place are diuers Mâ—yer First who are the children fathers and young men here spoken of Secondly wherefore is this repetition made but with some variation Thirdly to whether words these 12 13 14. verses haue reference to those that went before or that follow after Fourthly what is the loue of the world and of the things of the world Fiftly what is the lust of the heart the lust of the eyes and the pride of life I spare here to set downe the exposition of any Authors together because no one writer hath resolued all these doubts but some haue spoken vpon some of them and some vpon other some To the first all agree that children fathers and young men are to be vnderstood spiritually in respect of the state of grace Children are such as by water and the Holy Ghost are newly regenerate fathers are such as haue beene conuerted a longer time agoe young men are such as in spirituall strength are like young men in their chiefe strength manfully resisting temptations and not shrinking from the faith in the time of danger To the second I assent to them that say this repetition is made to inculcate it the more that the loue of God might bee the more fixed in their minds Hugo Gagneus Beza Piscator Some vnderstand the first word little children as common to all sorts of Christians and they by fathers young men and children the distinctions of Christians two of which fathers and young men are againe repeated to make way to the following exhortation which chiefly concerneth such seeing little children are not yet come to the louing of the world This exposition is the more probable because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsuall vnto Iohn here as the common appellation of them vnto whom he writeth vers 1 8 28. But for so much as it goeth not here alone but with other compellations I doe rather vnderstand it as spoken to nouices in Religion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vers 14. For although little children in yeeres are not in any danger by the loue of the world yet little children in this sense are in danger as well as fathers and young men and therefore had need that the charge should be repeated to them also The old Latine translation repeateth not I write vnto you Fathers c. the second time but omitteth it wholly but it is in all ancient Greeke Copies and in Augustines exposition vpon this Epistle August Hicronym and in Ieromes exposition of Origens Prologue vpon the Canticles Touching the diuers reasons alleaged to the diuers ages they are not thus particularly rendred because onely little children in this spirituall sense haue their sinnes forgiuen them and fathers only haue the knowledge of God for the knowledge which is attributed to fathers vers 13. is ascribed to little children also vers 14. But because little children in grace are most weake and apt to fall hee adapteth vnto them this comfort of the forgiuenesse of their sinnes in the name of Christ whereinto they were lately baptized Catharin Gagneus And because knowledge is with the ancient hee mentioneth this vnto fathers and victory to those that be young and strong And in speaking againe of children he applieth to them the knowledge of the father because it is a comfort to little children to know their father to flie to him in all their distresses To the third some hold these
testified from Heauen Mat. 3. saying This is my beloued Sonne but to confesse the Sonne is to confesse the Father also and the way to be accepted for his in the world to come Mat. 10. For hee that confesseth mee saith Christ before men him will I confesse before my Father which is in Heauen From this 23. verse to the end of this Chapter there is nothing difficult more That which they heard from the beginning is that which our Sauiour Christ taught that who so would attaine to life should beleeue in him Ioh. 17.3 and that it is life eternall to know God and whom he hath sent Iesus Christ vers 24 25. Now these things he saith that he wrote vnto them because of seducers not that they needed any instruction herein for so much as they had the Spirit of God to teach them Note that such as erre in the doctrine of faith are very Antichrists Note and accordingly to be had in abomination and to be auoided Heresie is in effect to deny God the Sonne and so to deny the Father and to ouerthrow all religion and piety that they which are tainted herewith shall haue no more benefit of the Christian religion than Pagans and Infidels And therefore let vs hate Popery as being most notorious heresie not being deceiued because in word they professe Christ as wee doe Note againe Note that there are some in the Church which are not of the Church and this is manifested by their apostasie and falling from the truth to errour So that if any depart from the reformed Religion to Popery wee ought not to be troubled at it for they were neuer sound at the heart otherwise they could not haue departed Note also Note that the truly faithfull are instructed by the Spirit of God which as a sweet oyntment doth so sweeten their mindes with the truth as that they can neuer be corrupted and come to an ill sauour through errour and wickednesse Sinne they may but be destitute of grace sufficient for their saluation they can neuer be CHAP. III. HAuing made some way in the last verse of the former Chapter as I haue already shewed to returne to the commendation of a righteous and holy course of life he doth more at large prosecure that argument here ioyning vnto it a commendation of brotherly loue Touching righteousnesse and holinesse he stirreth vp vnto it first from the consideration of our estate we are the children of God and yet haue greater hopes and therefore cannot but be pure as he is pure Vers 1 2 3. Secondly from the consideration of that reference which we haue vnto Christ we are in him but he hath no sinne nay his comming into the world was to take away sinne and therefore who so is in him sinneth not Vers 4 5 6. Thirdly from the consideration of the state of wicked and sinfull men they know not Christ they are of the deuill Vers 6 7 8. Fourthly from the consideration of our new birth by the seed of God which being in vs keepeth vs from sinne Vers 9 10. Touching brotherly loue coupling the want of this with a sinfull life he first sheweth Vers 10. Vers 11. Vers 12 13. Vers 14 15. that such as haue no loue are not of God and then setting downe the command which wee haue to loue hee dehorteth from enmity and hatred instancing in Cains hatred against Abel and the worlds hatred and shewing the euent both of loue and of hatred Then hee exhorteth to loue vrging to loue in deed after the example of Christ Vers 16 17 18. condemning other loue which extendeth not to the releeuing of the miserable to be no loue And that this exhortation to loue indeed Vers 19 20 21 22. might take the more effect he sheweth what confidence towards God such a man may haue to obtaine whatsoeuer he desireth as doing his will herein and that which is pleasing vnto him Now that he doth his will and commandement he proueth because his command is that we beleeue in Christ Vers 23. and loue one another which last is a plaine euidence of the first he therefore that beleeueth and loueth keepeth his commandements and so abideth in him and how this may be knowne he immediatly sheweth euen by the Spirit which he hath giuen vs Vers 24. and thus againe he maketh way to speake of diuers spirits in the Chapter following 1 IOHN Chapter 3. Verse 1. For this the world knoweth vs not because it knoweth not him Beloued now we are the sonnes of God but yet it is not made manifest what we shall be c. BEcause we are the Sonnes of God the world knoweth vs not Th. Aquinas in 1 Iohn 3. that is by the knowledge of approbation or as the Glosse hath it they know not our dignity to loue and respect vs but doe esteeme basely of vs and afflict vs Because it knoweth not him that is beleeueth not in him It doth not appeare c. that is the great glory wherewith we shall be glorified appeareth not it is as a light hidden in a Pitcher till it be broken or as a light within a mans hands appearing onely through his fingers We know that when he shall appeare that is by the certainty of faith for faith doth assure vs of things inuisible now we know our selues to be Gods children by the vertues and miracles which by his spirit we are inabled to doe When he shall appeare that is at the day of iudgement Wee shall be like vnto him that is in the conformity of nature of grace and of glory We shall see him as he is that is in the very substance of his Deity which is not granted to any man liuing here The doubts of this place are first Mayer what is meant by the worlds not knowing of vs and to what these words For this haue reference I answer that the world of wicked men and vnbeleeuers are said not to know vs that are accepted to be the children of God because they doe not see into the excellency of this estate to prize and to esteeme of it And for this they know vs not because they know not Christ it was hidden from them of what excellency hee was which was the cause that they vsed him as base and contemptible For had they knowne him they could not but haue knowne his so much resembling him as they that haue knowne the father if his sonne commeth in presence which is very like him they know him to be his sonne and as he that hath well knowne a man if hee seeth his picture he knoweth whose picture it is And this is spoken to make vs vndismaid at the contempt and ignominy that shall be offered to vs in the world as a Prince laugheth at the railings and ill vsage of him by his owne seruants whilst they know him not Chrys Hom. 78. in Iohan. They know not saith Chrysostome what
is sayd not to sinne enough hath beene spoken of this alreadie 1 Ioh. 3.6 7. c. Some thinke that the sinne vnto death before spoken of only is meant Beda Hugâ— Glâ—sserdin from which they are free But according to Oecumenius and others I hold that other sinnes are meant also whereby they sinne not in heart and minde which is set against all sinne He that is borne of God keepeth himselfe In the vulgar Latine it is The generation of God keepeth him which howsoeuer it doth better point at the fountaine of the diuine vertue by which we are preserued yet an alteration in the reading is not to be admitted And being read as in the Greeke nothing is hereby ascribed to the libertie of a mans owne will before grace commeth but onely it is taught that a man regenerated by the Spirit that is in him persisteth in a continuall care of auoyding sinne for in naming him one borne of God hee doth plainly referre vs to his new birth as the originall of this godly care and not to any thing naturally in him which is to be considered against those that from hence maintaine free will The euill one toucheth him not that is the Deuill as the word here vsed is commonly taken He is said not to touch him because though hee may tempt him yet seeking thus to hurt him he profiteth him neither can he tempt him without Gods permission for his good at the last The whole world lieth in euill Vers 19. that is as Oecumenius hath already expounded it the vnregenerate company such as the most are are not onely tempted and at some times preuailed against by Satan but are wholly mancipated vnto wickednesse and to doe his will Vers 20. Christ is sayd to be eternall life that is the Author of eternall life to those that beleeue in his name Babes keepe your selues from Idolt Vers 21. Daâ—â—mas One moueth a question why S. Iohn writing to those that were so well grounded in the truth addeth this admonition and answereth that this was added for their sakes that were not so grounded but were newly turned from Heathen idolatrie lest they should relapse againe and moreouer that false doctrines Beda Hugo because they are fictions are a kinde of Idols and so some others But the most receiued and best interpretation is to vnderstand Idols literally as Oecumenius doth and Lyranus Glossa ordinaria Caietan c. And so this admonition is most aptly added after Christ set forth vers 21. to bee the true God therefore the Christian religion is to be adhered to neither ought wee by any meanes to be drawne backe to idolatrie againe as most opposite vnto it So that considering what hath fallen out amongst Christians since the writing of this Epistle it may iustly be counted a propheticall admonition needfull for these times to take heed of Poperie as being through the grosse idolatrie thereof nothing else but â—enued Gentilisme But they dally with the word and say that it is an Idoll that we are to take heed of not an Image that is a representation of some god that neuer was not of any diuine thing that is But the vulgar Latine reading it simulachrum ouerthroweth this distinction and taketh away the benefit of it Epiphan epist ad Ichan Hierâ—s Episc And so Epiphanius long agoe conceiued For saith he Entring into a Church at Anablatha to pray I found there a cloth hanging vpon the doore painted as it were with the image of Christ or of some Saint which when I had seene in the Church of Christ against the authoritie of the Scriptures I cut it in peeces and aduised the keepers of that place rather to winde vp some dead bodie in it This Epistle was translated by Ierome out of Greeke into Latine shewing what his iudgement also was herein Note here that according to these Ancients the image of Christ set vp in a Church is against the holy Scriptures and not images of heathen gods only Note that Christian loue bindeth vs Note as to pray for the remission of our owne sinnes so for the remission of the sinnes of others also that by infirmitie are at any time ouertaken with sinne And prayers in this kinde made by the faithfull shall be heard that we may be excited the more to desire the prayers of one another and the more ready in loue to put in practice this dutie Note againe Note that some kinde of sinning is most dangerous viz. to sinne wilfully and willingly contemning all admonitions As the case of Saul was wofull when God forbade Samuel to pray for him so is the case of such the benefit of the prayers of the faithfull is hereby taken away Heb. 10.26 If we sinne willingly after that we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinne THE SECOND CATHOLIKE Epistle of St. IOHN TOuching the Authour of this Epistle I haue spoken already in my Preface to the first prouing it by manifold testimonies to be the Epistle of Iohn the Apostle and so Canonicall Scripture I haue also there shewed the reason why hee writeth himselfe Elder and not Apostle or Seruant of Iesus Christ as others haue done Oecumenius thinketh Oecumen that he had respect herein to their first receiuing of the Gospell in those parts by the Ministerie of Paul after whom he came to preach vnto them and therefore not being the first there he would not write himselfe Apostle nor Seruant because of the singular loue of the Lord towards him exempting him from the feare of seruitude How these two Epistles being directed to particular persons may beare the name of Catholike I haue also shewed in my Preface to the Epistle of Saint Iames. The argument of this Epistle is an exhortation to loue and an admonition against heretickes To the exhortation hee maketh way by congratulating the faith and obedience of her and of her children vers 1 2.3 4. Then he exhorteth to loue commending the precept hereabout from the antiquitie of it vers 5. and shewing that the true loue of God consisteth in obedience vers 6. Then he inueigheth against deceiuers giuing warning against all familiaritie with them vers 7 c. to the 11. And lastly hee concludeth with the intimation of a purpose to see them shortly and with salutations vers 12 13. 2 IOHN Verse 1. The Elder to the elect Ladie and to her children THere is much difference amongst Expositors about these words Mayer the elect Ladie who should bee meant hereby Clemens Alex. Athanas in Synopsi Th. Aquinas Some will haue Electa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee a proper name or that her name was Electa and being a person of high qualitie she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ladie as amongst the Turkes he which is next vnto the Emperour is called as by a particular name Despotes or Lord And amongst the French the next to the King