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
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
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
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
dangerous and the enemies of the truth haue of late yeeres greatly preuailed and still they vnite their forces like Gebal and Ammon and Amaleck and these of Tyre but God who is the patron of the truth hath shewed that he will put an end to these troubles and one day these incendiaries of warres shall haue a battell wherein they shall fight their last euen in Harmageddon Jn the meane season yet were J a Daniel though to speake before so great a King as Nebuchadnezzar or a Ioseph though to speake before a King as renowmed as Pharaoh J would not only present the explication of these darke mysteries but giue counsell also what is to be done by your Royall Maiestie who by the Grace of God are the most potent and chiefe Defender of the truth at this day in Christendome But J am a childe in vnderstanding neither haue J the spirit to be able to giue counsell in State affaires Onely J pray God from whom is the spirit of such deepe vnderstanding to inspire your Maiesties noble Councellors that they may giue the Counsell and your Royall Heart that you may accept of it whether it tendeth to the animaduersion against sinne and all notorious sinfull persons and to the discountenancing of them to the embracing with loue and fauour of the most godly and zealous for the truth or to a more strict proceeding for the disabling if not for the rooting out of those whose cause is common with the enemies that threaten danger and ruine to vs all And touching my present worke my humble suit vnto your Maiesty is that you would accept of it at your vacant times peruse it and suffer it to passe vnder your Royall Patronage though not for his sake that publisheth it being indeed vnworthy of such a fauour yet for the sakes of those Worthies with whom hee comes accompanied euen almost all the most famous Instruments that God hath euer vsed to giue light to these obscurities My desire and first purpose was to haue presented together to your Maiesties view the whole new Testament expounded and handled in this manner in all the passages that most need exposition a Worke of that sort that I know not any yet that hath laboured in it but as I conceiue such as may be of great vse and benefit to all that are studious of the holy Scriptures and herein by the Grace of God J haue proceeded so farre that I want not much to the perfecting thereof But for so much as partly through my bodily infirmities and partly through my many weekly anocaments in my pastorall charge I must be a long time in doing à little in this wherein so many Authors must be perused I haue made bold to come with this Modell that I haue ready till the whole shall be finished which if it may be acceptable shall be altogether then at your Maiesties seruice Jn the meane season crauing pardon for this my presumption I doe out of a true and most affectionate desire commend your Maiestie to the Grace Blessing and Protection of the Highest beseeching him to make you as happy as any of your Progenitors in a truly Religious and fruitfull Queene wise Counsellors learned and holy Ministers loyall and obedient Commons and in victorious proceedings for the defence of the distressed Gospell and after this life ended to which may it long be in the participation of an vncorruptible Crowne of glory Your Maiesties most humbly deuoted John Mayer THE EPISTLE TO the READER COurteous Reader it is about foure yeeres since I promised as my first worke done in this kinde should be accepted to put out something of like nature vpon other mysticall and darke places of the holy Scriptures Now I cannot but acknowledge my selfe herein a debter vnto thee for thy good acceptation both of that and of some other Bookes of mine also and therefore as my weaknesse would giue me leaue and the manifold distractions of sicknesses remouings worldly incombrances and ministeriall Offices lying vpon me permit I haue prepared another part of the intended Treasury which thou here seest Not as haply is expected vpon the Epistles of Saint Paul which are next in order but vpon the seuen smaller and more neglected Epistles and the Reuelation For I obserued that faith without relying vpon workes for iustification is not so needfull to bee pressed now adaies which is a chiefe thing insisted vpon in the Epistles of Saint Paul but true loue and works flowing here-from together with an holy and vnblamable life to stirre vp vnto which if we speake of the first the Epistles of Saint Iohn are excellent of the second the Epistle of Saint Iames and if of the third those of Saint Peter Againe there are few that haue written vpon these Epistles in comparison of the other and therefore for a supply of this defect I thought it would be more acceptable seeing I cannot doe all together to doe some thing first hereupon Lastly because of all the Bookes of Scripture the Reuelation is least vnderstood and therefore is least read and meditated vpon and yet most necessary comforts in these tumultuous times are to bee fetchted here-from as singularly pointing at them and a finall deliuerance of the Church of God from all her troubles my speciall aime in anticipating the proper time of it hath beene that thou mayest not be longer left without the knowledge of this common place of comfort but be stayed and stablished in an assured expectation of a ioyfull and blessed end through the certaine and speedy downfall of the Romish Antichrist and the vniuersall preuailing of the truth that then shall be and the great triumphs that shall be made amongst the faithfull in all places therefore In this Worke I haue not persisted barely to explicate the difficulties of the Texts vndertaken laying onely together what I finde in my Authors and briefly concluding vpon my Exposition imbraced But in the seuen Catholike Epistles which are handled according to the method of my former worke I haue supplyed which was there wanting First a Preface to each Epistle Secondly an Analysis of each Chapter Thirdly choice Latine sentences opposed in the margine Fourthly a confutation of those Expositions which I follow not Fiftly a paraphrasticall Exposition of the verses comming betweene Text and Text wherein there is some but lesse obscurity Sixtly some short Annotations at the end of euery Text. Touching the Reuelation because after the three former Chapters it is all most obscure Hicronim Epist ad Paulim for according to Ierome Quot verba sunt tot sunt mysteria there are as many mysteries as words I haue therefore altered my order before vsed handling it thorowout by Questions as Augustine sometime did many parts of the Scriptures Augustine And because if I should here haue brought in my Authors speaking the worke would haue growne too great the mysteries to bee expounded being so many and the Expositors so many I haue spared this
excellency but in riches and honours here and therefore behaueth himselfe accordingly shewing all respect to the worldly great ones and neglecting the best Christians who are poore against which something followeth immediatly chap. 2. Now it is said to be vndefiled before God God being here opposed vnto man that is not in the account of man who may be deceiued but of God whom none can deceiue Whereas no mention is made of faith in Iesus Christ it is to be vnderstood that he speaketh according to the necessity of those to whom he wrote who in all likelihood did beare themselues altogether vpon faith not regarding to shew forth the power of Religion in the workes of mercy and holinesse as appeareth also further in the next Chapter which to put vs out of doubt herein is also begun with a mention of the Faith of our Lord Iesus Christ Note Note that the very remembrance of our Christian calling should stirre vs vp mightily vnto holinesse seeing wee are of Gods owne good will graciously made a certaine first fruits vnto God that is consecrated and set apart from others that be not Christians vnto him To pollute our selues now therefore will be taken far more hainously euen as if a common person should haue laid violent hands vpon Gods first fruits or offerings For this was horribly punished euen in the Priests sonnes 1 Sam. 2. Note againe Note that the Doctrines of Christianity together with the grounds whereupon they are soundly founded are not so easily and soone apprehended as that a man may by and by broach vnto others what he heareth or readeth and with eagernesse pursue such new vndigested tenents but great deliberation is herein to be vsed Be swift to heare slow to speake slow to wrath Note againe Note that it is most necessary for a Teacher to be Master of his passions and to vse meeknesse in instructing others as also he is exhorted 2 Tim. 2.24 because the anger of man doth not worke the righteousnesse of God He that is hasty and passionate shall not be able to teach others with profit for they will rather take that which commeth from him as proceeding of spleene and hatred than of loue and so it shall fall to the ground without any good effect of turning them to righteousnesse which God is wont to worke by the due and right teaching of his Word Note also from the Doctrine about the true and vaine Religion Note that how little soeuer men make account of vnaduised speeches in their anger yet they doe indeed ouerturne all their Religion hereby alone if there were nothing else it becommeth vaine and vnprofitable vnto them see Mat. 5.22 c. Note againe that workes of mercy are so necessary Note that without them no man can proue his Religion to be true and good this is the pure Religion before God howsoeuer one void of workes may seeme so before men That onely is a liuely faith that is accompanied with workes Note lastly that the world is a defiling thing Note a man cannot esteeme of and loue the riches and honours thereof but there will bee some aspersion vpon him hereby 1 Ioh. 2.15 The truly pure religious man is he that is mortified to the world Gal. 6.14 and the world vnto him CHAP. II. HAuing Chapter 1. Verse 27. spoken of the offices of loue and kindnesses in visiting the fatherlesse and widowes and of keeping a mans selfe vnspotted of the world which is by an ouer-esteeme of worldly things drawing the heart through couetousnesse after them whereby all such loue and kindnesse is extinct and it commeth to passe that after the manner of the world the rich only in this world are had in honour he now commeth more fully to explaine himselfe what he meant by such as are spotted of the world and to shew some reason of being rather kinde and louing to the poore intermixing some rebukes for being harsh towards them The couetous worldling is spotted of the world who hath the faith of Iesus Christ in respect of persons from which he dehorteth verse 1. and then explaineth what this respect of persons impugned by him is verse 2 3 4. and reasoneth against it vers 5 c. First Reason 1 from the consideration of the excellent condition of the poore verse 5. Secondly Reason 2 from the ill deserts of the rich verse 6 7. Thirdly Reason 3 from the scope and drift of the Law which is transgressed though it be offended but in this particular only verse 8 9. which he proueth verse 10 11. and then concludeth from this argument taken from the Law the iudgement of which cannot be escaped by those that are so void of mercy and are lead only by worldly respects from which yet the mercifull are free verse 12 13. The rest of the Chapter is spent in reprouing and confuting those that beare themselues vpon faith not regarding to doe workes of mercy wherein he doth resume that which hee began this Chapter withall Haue not the faith of our Lord Iesus c. and the last of the first chapter to visit the fatherlesse c. And so here is a new argument to proue that it cannot be pure Religion and acceptable to God that is void of the workes of mercy So that this whole Chapter consisteth of two parts a Dehortation with an explanation and arguments added to moue the more effectually verse 1 c. and a reprehension with arguments to conuince the vanity of that Religion which is barren of charitable deeds verse 14 c. the particular Analysing of which is most easie IAMES Chapter 2. Verse 1 2. Haue not the faith of our Lord Iesus Christ the Lord of glory with respect of persons Verse 2. For if there come into your Synagogue a man with a gold ring c. Verse 3. And ye haue respect to him that weareth the gay cloathing c. THe maine doubt of this place is Mayer whether it be vnlawfull to haue any respect of persons by giuing more reuerence to one than to another in regard of his wealth or outward dignity because this seemeth to make against all such respect as being partiall and vnreasonable Tho. Aquin. August Greg. Glosordin Thomas Aquinas handleth this question and cleareth it by the ordinary glosse and Austin and Gregory for both they and all sound Expositors speake to the same effect and that is simply to giue outward respect to the richer and to the more noble in this world as God hath differenced them by outward dignity wealth or office which they beare is not a sinne but may and ought to be done for it is commanded Honour father and mother Ephes 6.1 1 Pet. 2.17 Rom. 13. Honour the King and Giue honour to whom honour belongeth and seruants are commanded to reuerence their Masters and the younger to rise vp before the gray-headed A great rich man is in the office of a great Steward wherein he
the imputed righteousnesse of Christ Iesus but Workes make a mans Faith euident and conspicuous to the world it being hereby proued that a man is a true beleeuer and so accepted for iust and righteous before God Ob. Hypocrites haue good workes and therefore it seemeth Obiect that good workes are no certaine euidence of Faith and consequently on one iustified Sol. Their workes are not truly good Sol. for such are the proper effects of Faith but because they are the same which the faithfull doe and it is hidden from man oftentimes who is an Hypocrite if wee shall iudge one to be faithfull because hee doth good workes we may bee deceiued Yet good workes doe manifest the truly faithfull because such a one is not without good workes though hee that hath good workes in our thinking is not alwaies faithfull but God seeth accuratly of what sort euery mans worke is He that desireth to reade more about iustification by Faith and Workes may haue recourse to Rom. 3.28 Touching the particular passages here verse 18. Vers 18. But some man may say thou hast faith and I haue workes shew we thy faith by thy workes c. Here such as trust to bare Faith are confuted by the bringing in of two speaking together the one seeming to himselfe to be faithfull the other manifested to bee such by his workes But that is but I will oppose thee by this prosopopeia Admit that a man truly faithfull challengeth thee thus Thou saist that thou hast Faith but how dost thou proue it hauing no works I can proue my Faith by my workes here the conscience of him that wanteth workes must needs bee conuinced Thou beleeuest that there is one God Vers 19. thou doest well the Deuils beleeue also and tremble To beleeue this though it be an Article of our Faith and likewise to beleeue and hold aright the other Articles doth not make one a true beleeuer though to beleeue this be to doe well because here is not all required to a sauing Faith Faith what which is to beleeue to the hauing of the affection moued to all due obedience vnto him in whom it is beleeued for loue as Oecumenius hath partly touched already and as Augustine sometime speaketh Faith with charity is a Christian faith August Fides cum charitate est fides Christiana fides sine charitate est fides daemonis Faith without charity is a faith of Deuills that is Faith inclining the heart to obey the Law of God the substance whereof standeth in loue Pareus and others of our Writers generally teach that a sauing Faith is to beleeue with application to a mans owne soule in particular This I confesse is true if we speake of that Faith which is growne to more perfection Iob 19.25 such as was in Iob saying I know that my Redeemer liueth Gal. 2.20 c. and in Paul saying I liue by the Faith of the Son of God who hath died for me But the Faith necessary to saluation commended vnto vs in the holy Scriptures is a beleeuing with loue and affection ioyned hereunto Such was the Faith of the Samaritans said to be Ioh. 4.42 Such a Faith Philip told the Eunuch if he had he might be baptized Act. 8.37 and such was Abrahams Faith Rom. 4.21 And this is such a Faith as none but the Elect can haue the Deuill cannot haue it for he beleeueth with an auersation the wicked cannot haue it for there is the like auersenesse in them also or at the least a deadnesse of affection for their Faith worketh not by loue of which they are void Here is also a certainty without wandring or doubring which is set forth as a property of true Faith for it is without all doubting assented to Iam. 1.5 that Iesus is the Sauiour of the world and that whosoeuer rightly beleeueth on him shall haue euerlasting life But as for certainty of a mans owne particular estate in grace I suppose that is not so of the Esse of Faith as the hee should bee said to haue no Faith who is not able for the present to apply Gods promises without doubting vnto himselfe for then wofull were the case of many true Christians who in time of temptation finde many feares and perplexities in themselues in so much that they are ready to say with Dauid they are cast out of Gods presence though afterward they see their weaknesse and recouer their hold againe Besides this particular assurance is a thing that is to increase daily as men grow vp in Christ and therefore no maruell if in those that are yet children in the Faith it be not so strong as it should be Certainly true loue is an inseparable companion and fruit of a true Faith and then who can deny it to be a liuely Faith wherwith true loue concurreth though such assurance touching a mans owne particular estate be not yet atrained vnto Thou seest that Faith wrought together with his workes Vers 22. c. that is for so much as I haue spoken of his iustification by his worke I would not haue it vnderstood but with reference to his Faith whereby he brought forth this worke so that Faith as the cause and worke as the effect did perfectly iustifie him so that his worke was in no part cause of his iustification as though his iustice stood herein but hereby his Faith was perfected because without it his Faith could not haue beene a perfect and liuing Faith as it is not in any other man Euen as he that from his heart without any dissimulation assenteth to any thing that is iust and equall is in that instant honest and iust but this assent of his is perfected by his act when he doth accordingly And the Scripture was fulfilled saying Vers 23. that Abraham beleeued God and it was counted to him for righteousnesse that is by this fact he shewed that he beleeued and in his beleeuing whereby he did it stood his iustice and not in the doing of this thing nothing can be plainer for iustification by Faith and to declare that what is attributed to worke in Abraham is meant of a working Faith as hath beene touched already Touching the conclusion Vers 24. v. 24. it must not be vnderstood but according to the Premises that when a man bringeth forth the fruit of Faith he is iustified and not when he doth barely beleeue not being able to shew his Faith by any such fruits Vers 26. And to this also do the last words v. 26. agree as the body without a spirit is dead so is Faith without workes Faith only iustifieth not because being alone without Workes it is dead and vnprofitable as a Carkasse without a soule Note Note that to beleeue only in Christ doth not auaile vnto saluation but when with the apprehension of the loue of God toward a man in Christ which is the greatest loue that euer was doth concurre the loue
of our Neighbour for his sake for this is a liuely and working Faith the other Faith onely And therefore this hearty loue vttering it selfe in the acts of mercy is most necessary vnto saluation not because saluation is hereby merited but because the life and soule of a true Faith lieth herein So that they are wonderfully deceiued that thinke to be saued by beleeuing onely hauing their hearts hardened in sinne in the meane season and hauing no regard to doe good workes and we are vniustly taxed by the Papists as crying downe good workes when we teach iustification by a true and liuely Faith and deny it to bee in part by Workes For we presse vnto good workes as much as they but that we doe it vpon a true ground holding that it is no liuely Faith that wanteth Workes they vpon a false holding that Workes together with Faith doe iustifie or that Faith maketh a man iust but Workes more iust that of iustification by Workes in part being a presumptuous inlargement of that which of old was taught touching Abraham who beleeued God and this was counted to him for righteousnesse this being made more iust a wicked inuention of their owne braines without all ground in the holy Scriptures Note againe Note that a man may beleeue the Articles of the Christian Faith and hold much truth in fundamamentall points and yet be in no better estate than the Deuill so that it maketh nothing for the credit of the Iesuites that in many points they hold the truth for so much as their practises are deuillish and damnable and it may be said likewise of the whole rabble of Papals seduced by them CHAP. III. HOwsoeuer there may seeme to bee no coherence betwixt this Chapter and those that went before yet if we looke backe to Chapter 1.19 and Verse 25. it will appeare that it cohereth very well For hauing there fallen vpon an Argument concerning speech and the abuse of the tongue vnto which he ioineth an exhortation to doe the Word and not to heare it onely and specially by emptying out all maliciousnesse and filthinesse and putting on meeknesse and exercising mercy towards the poore and not contempt hee keepeth as we may well obserue within these bounds thorowout the residue of his Epistle First more largely treating vpon that of vsing the poore contemptuously and vpon workes of mercy chap. 2. Secondly in a like large manner returning to speake of the misgouernment of the tongue chap. 3. after which thirdly in the same Chapter he also resumeth his exhortation vnto meeknesse and against maliciousnese vers 13. vnto the end of the Chapter Fourthly he returneth to speake against filthinesse also against which he had giuen a touch chap. 1.21 and this hee doth chap. 4. mixing his reproofe of this together with that other of malice and enuy whence strife ariseth a certaine Argument of pride and therefore hee toucheth vpon that also vers 6. Touching the residue of that Chapter wee shall see more when we come to the handling of it Here then are two points first against the abuse of the tongue seconly against strife and contention arising from the want of meeknesse in the heart which strife doth also vtter it selfe by railing and cursed speaking Touching the first he reproueth it first more obscurely vers 1. then plainly vers 2 c. IAMES Chapter 3. Verse 1. My brothren be not many masters knowing that we shall receiue the greater damnation Vers 2. For in many things we slip or stumble all THere were many Iewes in the daies of the Apostles who went Tho Aquinas Gorrans Glos â—ord before they were well instructed in the doctrine of Faith from Ierusalem to Antioch preaching the necessity of circumcision and other errors Against these hee opposeth this speech Be not many masters that is because the knowledge requifite in a Teacher is but of few bee not yee that are vnlearned and ignorant Masters and Teachers neither by ye many by your diuisions through ignorance into many opinions for it is not a thing reprehensible that there by many Masters which are sufficient and teach all one truth because thus they do altogether performe but the office of one Master Christ as he calleth himselfe Mat. 2â— Such shall receiue the greater damnation because it is a greater sin to set forth false doctrine than for a mans owne particular to hold it though he shall also perish for so doing In many things we offend all that is we that teach the Truth onely haue yet our frailties and sinnes and therefore no need that we should rush further in by vsurping such an high Office vnto which sufficient skill is wanting he speaketh thus of himselfe together with them that he might the more freely reproue them in this fault This speech is directed against rash iudging of the speeches and deeds of othes Pareus Piscator alike vnto which is Luk. 6.37 Now it is an vsuall Catachresis in any Language to call such supercilious persons as will take vpon them to censure and to speake euill of others Masters Be not many that is let there be no such the speech being framed according to the occasion because there were many faulty this way he biddeth Be not many Masters Hee saith We shall receiue the greater damnation for thus iudging others because the euill in our selues is aggrauated hereby before God and as it is iust with him hee will prouide that we shall haue the like measure meeted vnto vs againe and he numbreth himselfe amongst them lest he should seeme guilty of that which he taxeth if he should speake of others only exempting himselfe In many things we offend all that is hereby we should be staied from iudging of others because in iudging we condemne our selues who are many waies offenders also Ioh. 8. Gal. 6.1 Obiect By this reason none can censure the faults of others Obiect Solu It followeth onely Sol. that none can rightly doe thus without a calling wherein he that iudgeth standeth as Gods Deputy to censure for him for thus he iudgeth not but God iudgeth by him Secondly hauing a calling he ought not to be swaied by corrupt affections in censuring others in spleene and hatred orbeing proud ouer poore Malefactors as though there were nothing worthy of censure in himselfe but out of a conscience of his owne guiltinesse before God censure with mercy and clemency Faber Mayer Faber Gagneus Beda Luther August Ne sitis multi magistri i. dissentientes à doctima vnici Magistri Christi Beza Iunius and Gagneus and Saint Augustine also and Beda follow the first exposition and Luther likewise See August prolog in lib. 1. retract Be not many Masters saith he dissenting from the Doctrine of Christ our onelyl Master Beza and Iunius and others follow the newer exposition For my owne part I see no reason to goe from the old receiued interpretation That which Pareus obiecteth against it that thus vnderstood it should
hidden as to mention that to set forth hereby the excellency of this worke of conuersion Note Note that a man in errour or in sinne is out of the way of life and in the way of death yea he that is deceiued onely with errour in fundamentals is in a damnable estate though his life be otherwise vnblamable and full of good workes Let the seduced Papist then consider this and tremble to goe on in his errours Note againe Note that although there be sinne euen in those that are conuerted yet no sinne appeareth all is couered and cast behinde Gods backe he looketh now only vpon the studie care which they haue to doe his will this comming betweene his sight and their old sinnes whereas the impenitent and vnconuerted is full of sinne blemishing and deforming him in the sight of God so that he is all vgly and vile in his eyes as any lothsome leaper is in ours which should make a wicked man out of loue with himselfe and to turne from this estate seeing howsoeuer he thinketh that he hath but such or such a sin to answer for the truth is that he hath a multitude of sins Faber pelagus peccatorum yea a sea of sinnes as one speaketh Note lastly Note because Prou. 10.12 from whence this is taken it is said Loue couereth a multitude of sinnes that in loue we ought to endeuour all that possibly we can one to conuert another from sinne The excellency of the worke here mentioned should pricke vs forward to this most Christian dutie and the loue of our brother should constraine vs vnto it 1 Cor. 13. seeing if we be without loue we are without all substance THE FIRST CATHOLIKE EPISTLE OF THE APOSTLE PETER THis Epistle is held by some to haue beene written before that of Iames as by Pareus Baron Annal. tom 1. and Baronius saith that it was written at Rome An. Dom. 45. when Marke was there with him whose salutations he sendeth And his second Epistle an 68. when Peter was now neere vnto his end as is intimated 2 Pet. 1.14 If this were written so soone it was before all the Epistles of Paul the first written of which was the first to the Thessalonians which came forth an 52. Others thinke that these Epistles were put out according to their order as Lyra Iames writing first Lyra. and then Peter Augustine speaketh of all these smaller Epistles as written after Pauls Epistles wherein Faith iustifying without Workes had beene so much set forth vpon which some gathered that good workes were not necessary to saluation August tem 4. de fid opere c. 14. and therefore both Iames Peter Iohn and Iude doe mightily vrge Workes affirming Faith without Workes to be vnprofitable Thus I haue related what I finde touching the time of this Epistle and the rest but as I said before vpon that of Iames. This dispute is not much materiall but either because Iames his Epistle was first written or because to the Iewes who were Gods first people it is placed first And this of Peter after because to such as being Gentiles became first Iewes and then were conuerted to the faith of Christ Hugo Card. as Hugo Cardinalis coniectureth and after Peters the Epistles of Iohn because they were written to the Gentiles conuerted to Christianity Touching this it was neuer doubted of to be Canonicall yea it hath beene alwaies accounted a most excellent Epistle and worthy to be written in letters of gold for Boniface the Bishop of Rome Baron â—om 9. annal that was a Martyr as Baronius faith desired by his Letters of Eadburga an Abbesse and kinswoman to the King of Kent to send him the Epistles of Peter written in letters of gold The maine scope of this Epistle is to comfort and to confirme in sufferings for the Gospels sake And therefore after the scattered Christians named to whom he writeth verse 1. hee comforteth them first by setting forth their estate Elect according to the fore-knowledge of God c. vers 2 3 4 5.2 the benefit of afflictions the praise of God and the saluation of their soules vers 6 7 8 9. And confirmeth them touching this saluation to be attained in a Christian profession from the ancient prophesies set forth in the holy Scriptures wherein thus much is declared vers 10 11 12. Making vse of this consolation to stirre vp to holinesse and righteousnesse vers 13 14 15 16 17. Which that it might be the more effectuall there is a commemoration made by what a price wee are redeemed to this excellent estate vers 18 19 20 21 22. And what is the instrument of our being begotten again hereunto viz. the word of God which is not as flesh which fadeth like grasse but endureth for euer vers 23 24 25. And hauing spoken of this being borne againe hee vrgeth them as now borne babes to desire the milke of the Word c. Chap. 2. Wherein as in the rest how things cohere together we shall see when we come to handle them in order CHAP. I. 1 PETER Chapter 1. Verse 1. To the strangers scattered thorow Pontus Galatia Cappadocia Asia and Bythinia Vers 2 Elect according to the fore knowledge of God the Father in the sanctification of the spirit vnto obedience and sprinkling of the bloud of Iesus Christ c. THe Countries here mentioned are all towards the East and are large Luther in 1 Pet. 1. being now vnder the Dominion of the Turke Pontus is a great Countrey neere to the Sea Cappadocia is next vnto it for their borders ioyne together Galatia is seated behinde these Asia and Bythinia before Strangers he calleth the Christians there because although they were Gentiles inhabiting in those parts yet they were strangers from the Common-wealth of Israel by their originall and in this respect are said to be strangers though being conuerted they ioyned with the Iewes that were Christians and became one people According to the fore-knowledge of God the Father This is the cause of our election Gods preordaining of vs and not any free will in vs. In the sanctification of the spirit that is that we might be holy and spirituall which holinesse flowing from election is the onely true holinesse opposed here to the many kinds of externall sanctification which the Iewes had vnto the obedience and sprinkling c. that is then haue we part in this sanctification and are truly Saints when we obey the word of Christ in beleeuing in his name being thus sprinkled with his bloud for this which is here spoken in other words is no more but what S. Paul saith We are saued by faith for this maketh vs obedient and subiect vnto Christ So that to obey the word of God to be subiect to Christ to be sprinkled with his bloud and to beleeue is all one The phrase of sprinkling is borrowed from Psal 51. being an allusion to the sprinkling of the Tabernacle
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
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
of iudgement and our delight standeth firme in Gods Commandements To the naturall man the Law is an heauy burthen but to the spirituall such as all the faithfull are it being spirituall is a delight through the Spirit that is in them Note Note that the loue of God is not but in him that keepeth his Commandements the wicked man that tradeth daily in sinne whatsoeuer he boasteth of his louing of God yet he hath not one dramme of true loue in him Note againe Note that there is not that vnpleasant life which the world imagineth to the godly that make conscience of keeping Gods Lawes not daring to aberre here-from in any thing for Gods Commandements are not grieuous vnto them as all Iaacobs paines were not vnto him for the loue which he bare to Rachel as the Brides putting on of all her ornaments though it be some trouble yet it is not painfull but delightfull and so for any man to lay off his old vndecent clothes and to put on a faire new suit of apparell CHAP. 5. VER 6. This is he that came by water and bloud euen Iesus Christ c. and the Spirit witnesseth that the Spirit is the truth Vers 7. For there are three that beare witnesse in Heauen the Father the Word and the Spirit and these three are one Vers 8. And there are three that beare witnesse in earth the Spirit the Water and the Bloud and these three agree in one Hauing spoken of our regeneration and adoption to be the Oecumen in 1 Ioh. sonnes of God here he proceedeth to 5. set forth the Author of it Christ Iesus and by what meanes it is effected namely by water and bloud and therefore to shew this he declareth by what meanes he as he was man came to be adopted through whom we partake of the same dignity namely by water and bloud And indeed there was a threefold testimony Matth. 3. that hee is the Sonne of God First in the time of his baptisme by water Secondly a little before his bloudy passion when that voice came again from Heauen like thunder Iohn 13. I haue glorified my name and will glorifie it Thirdly after his death when he arose againe which could not be but by a diuine Spirit in him In that these three the Water the Bloud and the Spirit are said to agree in one the meaning is that they agree in testifying the same thing that Christ is the Sonne of God and that wee by him are made so likewise yet some Fathers thinke that the Father testifying of him in his baptisme is meant by the Spirit Concerning the Bloud and Water Mayer wherein the chiese difficulty of this place lieth I finde no difference almost in others from this of Oecumenius Th. Aquinas Thomas Aquinas vnderstandeth the Water of our Baptisme and the Bloud set forth hereby for the washing away of our sinnes and so doth the Glosse Glos â—rd Beza Beza addeth also the Bloud represented in the Lords Supper But for so much as the Water and Bloud by which Christ came is spoken of I rather assent to Oecumenius But for that which is added It is the Spirit that witnesseth that the Spirit is truth I doe not thinke that the Spirit here setteth forth his resurrection but the Spirit descending at the feast of Pentecost as hee had promised When as the speech may seeme to be strange as we reade it according to the Greeke the vulgar Latine rendreth it The Spirit testifieth that Christ is truth but for so much as here a word is plainly altered that ought not to bee we must rather cleaue to the originall and so the words will carry a good sense if we vnderstand them as Faber doth Faber Stapul because the Spirit is truth these last words seruing to illustrate the former as if he should haue said It is the Spirit that giueth restimony vnto Christ and his testimony ought to bee receiued because the Spirit is truth For that which followeth of the three that beare record in Heauen and the three in earth these things being thus premised it hath no difficulty in it Beza by the Spirit will haue the vinifying vertue of the Spirit vnderstood shewing it selfe in the faithfull who are by Baptisme ingraffed into Christ but I rest vpon that which hath beene already deliuered The Water and Bloud which are said to be vpon earth and the Spirit Aug contr Maxin inum c. 22. Th. Aquinas Gorran Gagneus are expounded by some of the Water and Bloud that flowed out of his side vpon the Crosse and of the water of his teares when he wept ouer Ierusalem and of the bloud which hee sweat in the Garden Bloud came from him at other times also testifying the truth of his humanity as at his circumcision and when hee was scourged Mat. 27. By the Spirit they vnderstand the Spirit that he gaue vp when in his Passion he said Father into thy hands I commend my Spirit And so they make these three the witnesses of his humane nature the preceding three of his diuine which doth not seeme improbable to me but let the Reader consider Touching the words following Vers 9. wherein the diuine testimony from heauen is further vrged comparatiuely by the consent of all Expositors the testimony of men there is the testimony of the Prophets who spake of the Messiah to come if this be receiued then much more the Testimony immediatly from Heauen ought to be receiued it being beleeued that this is the Messiah who hath already come Or it may be an allusion more particularly as some will haue it to that Law of witnesses at the mouth of two or three witnesses euery word shall stand For if humane testimony must be beleeued much more the diuine He that beleeueth Vers 10. Oecumen hath the testimonie in himselfe that is by being made the sonne of God such as hee beleeueth Christ to be for it is by the Spirit of Christ that he beleeueth this Note Note that if vpon testimonie we beleeue things then there is great reason that without all doubting we should beleeue in Christ touching whom there hath beene so ample testimonie the Father from heauen pronouncing him to be his dearely beloued Sonne the Spirit by comming downe and resting vpon him and his owne declaring of himselfe by signes and miracles for hereby it plainely appeareth that he was the Sonne of God Then the water and bloud that flowed from him which could not come from a phantasticall but a true naturall bodie and his giuing vp of the ghost for hereby he is manifested to haue beene man If any be incredulous and doe not beleeue Note it is because they haue no part in Christ for had they interest in him they should then haue him by his spirit dwelling in them and so they could not but turne witnesses of the same themselues The vnbeleeuing and doubtfull herein are guiltie
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
himselfe hauing his beginning from none which was before all time which is to come to iudge the world some of the essence of the Trinity euery Person being by this periphrasis vnderstood expoundeth them of God the Father though common to euery hypostasis as a periphrasis of his eternity which is now was before all worlds and shall be for euer and euer for so which is to come is to be expounded which shall be without any mutation or shadow of change and hee obserueth the same description of the Sonne vers 8. Touching the seuen spirits hee sheweth that some haue taken so great offence at this that they haue reiected this booke for setting forth seuen spirits when the Spirit of God is but one Some againe by the seuen spirits vnderstand the seuen Angels that minister before the throne of God as Lyra Andreas Ribera c. for there are seuen principall Angels to whom the care of mankinde is committed of whom it is spoken Tob. 12.15 I am the Angel Raphael one of the seuen which are before the Lord and Clem. Alex. saith Lib. 6. Strom. There are seuen Angels who haue the greatest power by whom God prouideth for all men But this cannot stand because he prayeth for grace from the seuen spirits to giue which is a propriety of the godhead onely and therfore the seuen spirits are ioyned vniuocally with God the Father and the Son as being together with them the efficient cause of grace By the seuen spirits therefore in this place is to be vnderstood the holy Ghost according to the most common exposition both of ancient and moderne Diuines it is called seuen spirits either for the multiplicity of graces or reference being had to the seuen Churches for which it is as sufficient as if there were seuen spirits Touching Iesus Christ put in the last place it is to bee vnderstood that a precise order is not obserued in other places in speaking of the Trinity for 2 Cor. 13.13 Iesus Christ is first named and then God the Father All other expositors speak almost to the same effect so that what hath already beene said may fully suffice for the resoluing of all these doubts without adding more Whereas there is a little difference in expounding that periphrasis of God which is which was and which is to come vnderstand both his eternity and his immutable constancy and it will easily be reconciled and so it will be no small comfort vnto vs to consider that God will be the same gracious God vnto his Church that euer he hath beene and is so farre from delaying as that he is euen now vpon the point of comming to accomplish what he hath promised Quest Why is Christ called a faithfull witnesse and the first-borne from the dead When as it is to him that all others giue witnesse and hee is not the first that arose from the dead for Elisha raised one and Lazarus was raised vp before and many dead bodies of the Saints arose at the time of his passion Answ The threefold office of Christ by the consent of all is here set forth the faithfull witnesse his Propheticall the first-borne from the dead his Priestly Prince of the kings of the earth his Kingly office and he is called the faithfull witnesse as the head and chiefe of all that with their bloud haue sealed the truth the same is said of him also Ioh. 3.11 chap. 5.31 32. chap. 18.37 1 Tim. 6.13 1 Ioh. 5.7 He is said to be the first-born from the dead because the chiefe and the Lord of all who arose from the dead by his owne vertue and shall raise vp all at the last day And of these offices the first thus set forth serueth to shew the vndoubted certainty of these things and the other may comfort vs in respect of our resurrection whereof his rising againe is a certaine argument when wee shall bee borne againe to immortality as we were first borne to corruption Quest How are wee made Kings and Priests vnto God Vers 6. and wherefore are these things commemdrated Answ Wee are made Kings Rom. 8.16 because assumed to bee coheires with him of the kingdome of heauen Rom. 12 1. and Priests because wee offer our selues vp as a liuing sacrifice vnto God when we mortifie our sinnes Now this together with his loue towards vs and his washing away of our sinnes are reckoned vp as three effects of his threefold office giuing vs perpetuall occasion of ascribing all glory and praise vnto him Quest Why is mention made of his comming with the clouds when they that pierced him shall see him Vers 7. Answ For the comfort of the godly and for the terror of the wicked for though he may seeme for euer to be absent in the midst of so many miseries endured by his Church yet hee shall come againe to iudge and reward euery man according to his workes at what time the cause of the Church shall bee vindicated and his bloudy and cruell enemies which haue pierced him shall weepe and waile and seeke in vaine to hide themselues from his angry and terrible presence And it is to be noted that he saith He shall come with the clouds not in the clouds to intimate his diuine maiesty this being a part of Gods glory in his going forth Psal 97.2 Clouds and darknesse are round about him Quest Why is it againe repeated which is which was Vers 8. and which is to come Alpha and Omega Answ Ribera expoundeth this of the Trinity as if these words were the beginning of the vision but by the consent of all others it is spoken of Christ to put it out of doubt if any should question his comming to put his enemies to confusion for there is no doubt to be made hereof because he is the Lord Almighty thus he was at the first and thus he will bee at the last That it is spoken of Christ appeareth also vers 11. and 17. and so it is applied by Nazianzen Orat. 35. Ambros lib. 2. cap. 3. de fide and Athanasius in Matth. 11.27 Whereas he addeth saith the Lord this is done after the manner of a Prophet And hitherto of the proeme or entrance of this booke now followeth the body of it which Pareus diuideth into seuen visions the first whereof is from vers 9. of this Chapter to the end of the third containing nothing propheticall but altogether doctrinall and historicall The other six visions are altogether propheticall of things to come but onely in three places where the argument of the vision requireth a repetition of some things past as Chap. 12. where is a repetition of the first beginning of the Gospel and Chap. 17. where mention is made of fiue kings which had beene before and Chap. 20. the beginning of the binding vp of Satan for a thousand yeeres being begun fiue and twenty yeeres before at the destruction of Ierusalem when the Iewes had no further power
may doe good to many and therefore in ciuility may be reuerenced by the poore and by all men may so bee preferred as his place is But if out of an interiour estimation of such a man in the heart thinking him to be better because he is richer and the poore more vile and worse because they are outwardly more base if in this minde he with the gold Ring and the gay clothes be honoured and he that goeth in poore clothing be debased this is a sinfull accepting of persons and such as ought not to be amongst Christians Muckish earth-wormes indeed that know not wherein true worth standeth are wont to measure their esteeme of men by these things thinking him a most excellent and happy man that hath the wealth and dignities of this world but he that hath his eyes opened esteemeth in his minde onely vertuous men and thinketh the vicious most base though in ciuility as he is bound he giueth outward reuerence to him as his place doth require Againe to reuerence the rich that are vicious for their riches and to shew all contempt toward the vertuous poore is a great sinne because by those that doe so riches are preferred before vertue which is plaine iniustice Hieron Diues impius gerit imaginem mundi pauper pius imaginem Christi sith vertue is a thousand degrees beyond riches it is to honour the Image of the world before the Image of Christ for the vicious rich man beareth the Image of the world the vertuous poore man the Image of Christ And both these faults in reuerencing the rich may easily be gathered from the words For to signifie that hee meaneth the inward esteeme of the minde he saith verse 3. yee haue respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that weareth gay clothing and say vnto him c. not simply say vnto him Come sit here but out of a minde esteeming better of him for his wealth And for the other namely preferring riches before vertue it is plaine that he taxeth this verse 5 6 7. There is a naturall order as Pareus obserueth Pareus whereby in nature some men are reuerenced aboue others as Parents by their children the aged by the young and a ciuill order whereby Superiours in place and dignity as Kings Magistrates c. are reuerenced all which is according to godlinesse Thus to respect a person is as Augustine hath it August Accipere personamâ—st exhibitio honoris seruato gradu dignitatis offiâ—â—j Greg. Hominem non quia homo est sed proptâ—r aliquid quod câ—rca ipsum est honorare but the exhibition of honour to him according to the degree of his dignity and office and as Gregory hath it to honour a man not because he is a man but for something which is about him requiring honour as his place and dignity But this is no reason inwardly in the minde to account him better and therefore to doe so is sinne and to respect persons in iudgement by being moued for some outward thing in the person to giue a wrong iudgement without looking to the equity of the cause which should alone beare sway is a sinfull respect also Leuit. 19.15 Prou. 6.35 Hauing thus resolued the maine doubt I come now to consider the words and the doubts herein Haue not the faith of our Lord Iesus in respect of persons Verse 1. Tho. Aquin. that is according to some thinke not that the Lord Iesus doth glory in the acception of persons Glos Ordin or that the faith of Christ is to be distinguished as though the rich onely were faithfull and not the poore or as the word persona soundeth quasi per se vna doe not reuerence him alone as a God as though hee were so singular as there were none but he Pareus But some expound it doe not thinke that Faith can stand with the acception of persons because this is a sinne and some haue not Faith in Christ with some confidence and hope to receiue benefit from men for the true Faith is to rest and rely vpon Christ onely Of all these I preferre that as most genuine that expoundeth it of making more account of some than of others in outward respects as if not Faith but worldly things did most dignifie a man for it is not said with respect of persons but in respect of persons place not the dignity of those that come into your assemblies in outward pompe and brauery esteeming one the more because he hath this and another the lesse when he wanteth it for this were to hold that the worth and dignity of Faith standeth in these base and outward things and so to vilifie and disgrace it which indeed alone is most excellent and maketh the true beleeuer to excell all others though outwardly he be most poore and meane If there come into your Synagogue for so it is in the Greeke Vers 2. the place of their meetings to the publike worship and seruice of God being hereby set forth for euen hither not onely Christians but others came sometime for curiosity and if any such as was rich and gorgeously apparelled came it seemeth that they were wont to fawne vpon them and to the scandall of their Religion in their sight to vse poore Christians most basely and therefore he doth so sharply reproue them here Are ye not partiall in your selues Vers 4. and become Iudges of euill thoughts that is according to some that reade it Tho. Aquin. Gorran Doe ye not iudge in your selues Is not this your owne corrupt iudgement and so a iudgement proceeding from euill cogitations and not of God Others reade it passinely Are ye not iudged Oecumen Pareus that is are ye not conuict in your owne consciences as guilty of cuill and vniust imaginations and this I preferre because as Beza confesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a passiue Aorist and is no where taken actiuely If ye fulfill the royall Law Vers 8. Thou shalt loue thy neighbour as thy selfe Tho. Aquin. Gorran Faber Some vnderstand the Euangelicall Law set forth Mat. 22.37 which is called royall because taught by Christ our Lord and King it maketh vs a royall Priesthood and is most excellent and as thy selfe that is freely and not for any hope of remuneration reioycing in his good as in thine owne Some take it as an answer to something which they might alleage in their owne defence Pareus Oecumen but though thou dost herein blame vs yet we keepe the Law Answ Admit ye doe yet this one matter of respecting persons will condemne you because hee is a transgressor of the Law that faileth in one point and by the royall Law they vnderstand the Decalogue giuen by God the King of all Some to keepe the royall Law Faber say is to haue a true faith that worketh by loue for hereby the Law is fulfilled Now faith respecteth not outward things and therefore the accepter of
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