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 [Page 29]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 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 [Page 30]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 [Page 31]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; [Page 32]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 [Page 33]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.

THere were many Iewes in the daies of the Apostles, who went,Tho Aquinas. Gorrans. Glos. [...]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. 2 [...]. 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 [Page 35]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 be against a multiplicity of Doctors, which is rather commended, Numb. 11.29. Mat. 9.38. is answered already, that hee impugneth not a multiplicity of able Tea­chers, but of intruders into this Office without sufficiency. That indeed, which some Sophisters turne it to, that there ought not to be many censurers in Ecclesiasticall matters, but one, viz. the Pope of Rome, is absurd. It may agree well vnto Teachers, both by the method here vsed, this being one of the greatest abuses of the tongue, to vsurpe a teaching Office; to the reprehending whereof hee returneth now againe, and in regard of other places, from which we may gather, that this [Page 36]vsurpation was then vsuall, and taxed likewise by other in­struments of God, as Act. 15.1. 1 Tim. 1.7. But if it should be taken for iudging, as Luk. 6.37. the name of Masters would not so well agree, and it should rather haue beene said, Be none of you Masters: it being a thing vtterly vnlawfull in this sense.

Note,Note. that it is a most dangerous thing to aspire to the Of­fice of a Teacher, when a man is not sufficiently grounded in knowledge and learning.Rom. 10.15. For this is not the office of euery one, but of such as are called and singularly inabled vnto it. If any rashly intrude themselues, their condemnation shall bee the greater, because hereby ambition is added to their other sinnes, as in Saul and Ʋzziah, sacrificing; being thus puft vp,1 Tim. 3.6. they fall into the condemnation of the Deuill.

Note againe,Note. that if God should marke straightly the doings of the best, all must needs be found sinners, and that in many things, and so liable to his iudgements; wherefore wee had need to be circumspect and wary against sinne, being assured, that when we haue done the best that we can, we shall still haue sinnes enow to answer for; and therefore in our greatest circumspection and best doing we ought to acknowledge our imperfections, and because sinnes haue beene in the very best, it will not be safe for vs shrouding our selues vnder any exam­ple to aduenture vpon any sinne.

In the 13. verse, hee returneth to speake of meeknesse a­gaine,Mayer. as I haue already noted in my generall Analysis, and that very fitly, because, according to Pareus, Pareus. it is so good a meanes to restraine the tongue from the offences before con­demned: the contrary vnto which bitter enuying, &c. here na­med, are the very fountaine of all irregularity, and of all the e­uill of the tongue, which if they be in them, he biddeth them not to glory in the Christian profession, as though they were wise and good Christians, for so they should lye against the truth, seeing they are the blots and spots of Christianity,Glos. ord. that are thus tainted. Some expound bitter enuying [...], of zeale towards God made bitter by contentious words with our neighbour, but the first is better;Tho. Aquinas. and lying against the truth they expound, either of lying against Christ who is the truth, or of doing contrary to that which was promised in Baptisme, viz. to forsake the pompe of the world, which is not done by those that are proud of their good workes. But the first is most genuine and simple, for it is a false and lying righteousnesse,Icrom. Vera iu­stitia habet com­passionem, falsa indignationem. Verse 17. according to Ierom, wherein there is enuie and anger: for true iustice hath compassion, but false hath indignation.

Verse 17. The wisedome that is from aboue is first chaste, then peaceable, &c. Hee runneth vpon the word Wise and Wise­dome from the 13 verse hitherto, because he had spoken of Masters, vers. 1. that is, Teachers, which if any desire to be, he sheweth them vers. 13. the necessity of being Teachers in their conuersation: for as Bernard saith,Bern. Efficacior est vox operis, quàm sermonis, nec sufficit do­ctori ostendere sed etiam facere. The voyce of the worke is more efficacious than of the speech, neither is it sufficient for a teacher to shew, but to doe. He began also Chap. 1.5. with wisedome, shewing of whom it is to be asked, and whence it commeth, verse 17. viz. from aboue. To proue therefore that the contentious and enuious are not wise by this wise­dome, he setteth downe the properties thereof, hauing before, [Page 44] verse 15. affirmed, that it is not from aboue, but earthly, carnall, and deuillish. Pareus. The true wisedome is first chaste, that is, in the feare of God doing any thing, or modest, and without arro­gancy, 3. gentle, [...], that is, not rough in taking such things as are spoken in the worst sense, but in the best. 4. Ea­sie to be intreated, or gently intreating, for [...] may be ta­ken either actiuely or passiuely, it is to be perswaded easily to the best, or apt to perswade others with good speeches. 5 Full of mercy, that is, not so much in deeds of charity, for these are not the subiect of this discourse, but towards those that haue erred, and are out of the way, for the wise pitty them, and doe mercifully seeke to bring them to rights againe. 6 And of good fruits, that is, of all sorts both of humanity and loue. 7 With­out partiality, [...], without sinister iudging of the spee­ches and deeds of others. 8 Without hypocrisie, not making a shew of one thing, and being another▪ one in speech, and ano­ther in heart, to get applause of the world after the machiauil­lian policy.Vers. 18. And to perswade vnto all this, he sheweth verse 18. that to be thus peaceable and louing, tendeth to euerlasting life, which is the fruit of righteousnesse, as the corne of the har­uest is the fruit that commeth of the Husbandmans industry in tilling and sowing the ground, and therefore not the merit of righteousnesse, but of Gods blessing, as the corne is. And this I take it is the true sense of this place, and therefore I spare to adde more expositions.Th. Aquinas. Onely I will shew how Tho. Aqui­nas applieth these eight to the eight beatitudes, Matth. 5. and as being opposed against seuen deadly sinnes. First, the pure in heart are chaste. 2. peaceable. 3. the poore are gentle. 4. the meeke are easie to be perswaded. 5. they that hunger after righteousnesse consent vnto good. 6. the mercifull are full of good fruits. 7. the mourners iudge not others. 8. they that suffer persecution are void of hypocrisie. The 7. sinnes are incontinency, pride, gluttony, anger, enuie, couetousnes, and murther.

Note that there are two sorts of wisedome,Note. the one earthly, sensuall, and deuillish; the other godly, which is from aboue. The wisedome of the contentious and wrangler, is of the first sort, and therefore little cause is there for any man to glory in [Page 45]it. But hee that is meeke and quiet spirited, and that doth good, though hee may be counted simple amongst men, is truly wise indeed. For the true wisdome standeth in deeds and in power to temper a mans selfe in a Christian manner.

Note againe,Note. that as there is no Corne to be had at haruest without sowing, so there is no happinesse to be had in Hea­uen without sowing. And as it is not euery seed, nor euery kinde of sowing, that will bring forth Corne; so it is not any sowing, but by righteousnesse, and that in peace, that will fructifie vnto eternall life; they that by well-doing seeke im­mortality, are recompenced with euerlasting life,Rom. 2.7, 8. if they conti­nue patiently so to doe; but the contentious, and vnrighteous, with wrath and indignation.

Mayer.All Expositors almost agree in the sense of these words, ex­cept it be about the place of Scripture alleaged. Ye adulterers, this they expound by spirituall adultery, as I haue already tou­ched, though I see no reason but that hee may meane this vice properly, according to Piscator, because hee speak­eth so much of pleasure, as well as of bitter enuying and strife, for they altogether warre against the soule, though I grant in­deed, that his maine scope here is to impugne a maleuolous and spleenaticke disposition, yet there is nothing to hinder, but that they which were so sensuall might be libidinous; and therefore it was not impertinent, but tended to the aggraua­ting of their sinne,2 Pet. 2.14. the more to call them adulterers and adul­teresses, as Saint Peter taxeth corrupt professors to haue eyes full of adultery; and as we may gather from thence and Saint Iudes Epistle, it was an vsuall blemish of such kinde of persons. But he proceedeth no further here, but onely nameth them by this vice, and then goeth forward in his argument against being so worldly minded, the amity of the world is the enmity of God. Oecumenius yeeldeth a good reason of this,Oecumen. because that he, which is so intent to the world, must needs neglect God and godlinesse; and to neglect or remisly to carry a mans selfe towards any, is to hate him, for this is a fruit of hatred:Th. Aquinas. Pareus. so that the loue of the world here is to loue it in excesse, or to loue the corruption that beareth sway here, which is vnder­stood also by the world, 1 Ioh. 2.15. for this is an enemy to [Page 50]God, and maketh him Gods enemy, that is infected with it.

Touching the place alleaged,Verse. 5. because there is no such sen­tence to be found, diuers haue coniectured diuersly: some that it is alluded to Numb. 11.29. where Moses saith to Ioshua, Iuninus paral. Enuiest thou for my sake, some vnto Gen. 6.5. All the imagina­tions of mans heart are onely euill continually, as Pareus repor­teth; and some, that these words are to bee referred to those that went before,Th. Aquinas. Gorr [...]n. the amity of the world is the enmity of God; for by the words following he proueth this, the spirit that dwel­leth in vs, lusteth vnto enuy. For this is as much in effect as if he had said, is an enemy to Gods Spirit, for as much as the Spirit of God is against enuying; but our owne spirit, which is worldly, is carryed to enuy. And then the Scripture alleaged is brought to this purpose, as if he had said; Thinke yee that the holy Scripture doth in vaine disswade from the loue of the world, for in this kinde it speaketh, Deut. 7.3. Thou shalt make no leagues with them, and Rom. 12.2. Bee not conformed to this world. Faber. Stap. Gagneus. Some referre this saying to Exod. 20. I the Lord thy God am a ielous God, the Spirit of God that dwelleth in you, enuieth that ye should be ioined to any other but vnto him­selfe, seeing he doth offer more grace than any other vnto vs; as it followeth, but he giueth more grace, &c. the world giueth nothing of worth, but taketh away, but God giueth his holy Spirit and Son vnto vs here,Piscator. and life euerlasting hereafter. Some vnderstanding the Spirit of God that dwelleth in vs also, doe yet referre it vnto Numb. 11.29. reading it interrogatiuely, doth it lust vnto enuy? as if he should say it doth not, for it did not in Moses, when Eldad and Medad prophecied in the Host,Pareus. for he forbad it vnto Ioshuah, or else vnto Exod. 25.8. ch. 29.45. Ier. 7.3. I will dwell in the midst of the children of Israel, rendring the sense thus, the spirit that is often said to dwell in vs, lusteth against, that is, hareth and carrieth vs a­gainst enuy; Of all these expositions it is hard to say, which is to be preferred, and the place must needs be confessed to bee most intricate. But that exposition, whereby it is said, that the Spirit of God is here meant, though it be most commonly imbraced, seemeth to me to be most improbable, because he, that is, God, who offereth more grace, vers. 6. is opposed to [Page 51]the spirit here spoken of, for an aduersatiue particle but is v­sed, as if he should haue spoken of two contraries; thus is our spirit inclined, but God prescribeth otherwise. Againe, it were a strange speech to say, that the spirit lusteth to enuy, if the meaning were, is iealous, as Faber rendreth it, seeing enuy is the corruption so much in this Epistle impugned, and there­fore, if he would haue spoken a word, which should carry a good sense, he would haue chosen some other, and not haue vsed this, which was neuer yet taken but in an ill sense. And to expound [...] by [...], as Pareus doth, vnto by against is as strange, neither doe the next words currantly follow any of both these expositions, for so it should rather haue beene therefore, or for he giueth more grace, I preferre therefore that exposition which interpreteth the spirit that dwelleth in vs, of that spirit which all men haue in common, the spirit of natu­rall life; for euery man that liueth, liueth by a spirit, which is the soule; for when this departeth out of the body, the spirit is said to goe to God that gaue it,Eccl. 12. [...]. and this is called the spirit of the world, and as it is now corrupt, since the fall of Adam, is opposed to Gods Spirit, 1 Cor. 2.12. By the spirit then dwelling in vs, I vnderstand our naturall corruption, which is vsually set forth by the name of a spirit; as for example, that corruption, whereby we are vnfaithfull and doe not beleeue, is called The spirit of bondage, Rom. 8.15. That, whereby men haue beene carried away to idolatry, is called The spirit of whoredome, Hos. 4.12. That, whereby men are blinded to goe on in sinne, without looking at the danger, is called The spirit of a deepe sleepe, Esay 29.10. And this corruption is said to dwell in vs, euen when we are regenerate, Rom. 7.20. And in regard that it is an infection in the soule and spirit, sometime a man infected herewith, is called [...], 1 Cor. 2.14. naturall from [...], signifying the soule; and because he is carried here­by to carnall things, and it vttereth it selfe by the fleshly mem­bers of the body, sometime he is called [...], carnall, as 1 Cor. 3.41. And if we vnderstand by the spirit dwelling in vs this corruption, we shall easily finde out the Scripture, where thus much in effect is set forth, though not in the same words, viz. Gal. 5.17. for there is shewed, how the flesh [Page 52]lusteth against the spirit, and vnto what this lusting tendeth, when hee enumerateth the particular fruits thereof, and a­mongst the rest enuy and strife. And being thus vnderstood, all things agree here most notably. For it is as if hee should haue said, Hereby it appeareth, that to bee linked vnto the world, by being like affected, as the men of the world are, is to be shaken off from God, as being in enmity with him, be­cause the corruption whereby the world is carried, as by their spirit, here therefore called The spirit dwelling in vs, lusteth vn­to enuy, fighting and striuing to bee most eminent, and in highest place: but God inclineth the contrary way, viz. to humility by promising grace to the humble, and threatning the proud, that out of their pride breake out into such vnchri­stian brabbles and stirres. This sentence, He resisteth the proud and giueth grace to the humble, is taken out of Prouerbs 3.34. where though the words be a little different in the Hebrew, yet according to the Septuagints, they are the very same here alleaged.

Resist the Deuill and he will flie from you; Verse 7. this resistance is made by Faith, 1 Pet. 5.8. and by other parts of the spirituall Armature, Ephes. 6.12. But it is not to be thought, that hee will for euer be gone, when he is thus resisted, for he will re­turne againe and make new assaults, but hee must alwaies bee thus resisted,Vers. 8. and so we shall preuaile against him. Draw neere to God; this is, by reformation of our hearts and liues, as is immediatly expressed, and by lamenting our sinnes past, vers. 9.

Speake not one against another, Vers. 11. hee that speaketh against a brother and iudgeth him, speaketh against the Law, &c. Hauing exhorted to a course of reconciliation to God, he now intrea­teth of vnity amongst themselues, and forbearing one to de­tract from another, or to impeach another wrongfully. Hee that doth thus,Leu. 19.16. speaketh against the Law, because in the Law it is forbidden to goe about as a Tale-bearer against a mans neighbour, and in carrying himselfe herein, as contemptuous of the Law he taketh vpon him, as it were, as a Iudge ouer the Law, so farre is he from submitting to the obedience thereof, whereas indeed there is but one Iudge, namely God, whose [Page 53]Office, whilst he thus vsurpeth, hee may iustly feare a future condemnation by him. And in this exposition all Interpre­ters generally doe agree.

Note,Note. that to be wedded to our owne wills and waies is to be at enmity with God, for so much as our waies and Gods waies are diametrically contrary the one to the other; our spirit, as the spirit of the world generally doth, carrieth vs to enuy and all euill affections, but God would faine draw vs to humility. Wherefore let vs renounce our owne wills and lusts, and hearken to the Lord, that we may haue his loue, and not con­tinue in enmity with him, the heat of whose anger all the world is not able to beare.

Note againe,Note. that there is no pacification to bee had with God, without reformation from our euill waies. We must draw neare vnto him, that he may draw neere vnto vs, as the Prodi­gall did, Luk. 15. For God is euery where (saith Augustine) and therefore we draw neere vnto him, not by places,August. Deus vbique est, cui non locis, sed moribus appr [...] ­pinquamus. but by manners. We must bee humble, and weepe, and lament for our sinnes, whereas we haue before laughed and been mer­ry in committing them.

Note againe, that to be conuerted to the Lord,Note. is to resist the Deuill, with whom a man is as long as he remaineth in his sinnes: neither is he such a formidable enemy, that wee should feare for his great power to encounter with him; for be­ing resisted, he flieth away.

Note lastly,Note. that how poore and contemptible soeuer any Neighbour is, yet we are to feare to speake against him, and to vilifie and disgrace him, because this is to vsurpe not ouer a poore man, and one neglected by vs, but ouer the Law, as if we were Gods; that God the great Iudge of all will neuer en­dure, seeing the Law commeth from him, and hee will bee reuenged vpon all contempt offered against his owne Law.

Touching that which followeth in this Chapter, vers. 13,Vers. 13. Th. Aquma. it agreeth well to the matter in hand, which is against the eager seeking after worldly things with enuying and much strife. For if the shortnesse and vncertainty of this life were considered, it would coole our heat this way, seeing it is most vaine to trouble our selues so much about that which we can­not [Page 54]not tell whether wee shall enioy a day longer or no. And therefore this rebuke is fitly added here, that they did behaue themselues so, as if they had the power of their owne liues, the frailty of this life being notably set forth, and now that they know to doe well,Gregor. Vbi maius est donum s [...]ientiae, ibi transgressor maiori subiacet [...]uq [...]e. if they doe it not, he saith, it is sinne, that is, the greater sinne and more damnable, according to Grego­ry. who saith, Where greater knowledge is giuen, there the offender is subiect to a greater punishment, because know­ledge is by him contemned, Luk. 12. Ioh. 15.22.

VNto other afflictions by oppressions and persecutions,Mayer. here is adioyned some­thing concerning afflictions by some great and grieuous sicknesse, for it is nto to be vnderstood, that vpon eue­ry affliction by sicknesse this course should be taken. The doubts occur­ring here are; First, who be the Elders of the Church here mentioned. Se­condly, whether it be still necessary to anoint the sicke with oile. Thirdly, what confession of sinnes is required, and to whom it ought to be made.

Touching the first,Quest. 1 Tho. Aquinas. Presbyters (saith Tho. Aquin. and Gor­ran, and other Papals) are such as haue power to minister a Sacrament, as being in holy orders, and amongst them the grauest and holiest, and therefore they are set forth by a name, signifying Elders; for such as are young, and not so learned [Page 56]and sufficient, are not to be sent to, lest the cause being ope­ned vnto them, the Patient receiue some hurtfull counsell: For the worthinesse of the person, say they, auaileth much to make this Sacrament of anointing the more effectuall; seeing it is administred with Prayer, and so, the more worthy hee is that prayeth, of the more force shall his Prayers be to doe the sicke Patient good.

Touching the second,Quest. 2 they teach likewise, that Extreme Vn­ction is a Sacrament necessary to bee applied vnto the sicke euen to this day, and therefore they haue their Oile consecra­ted by the Bishop, and herewith they anoint the Organs of the fiue senses,Per istam sanctis. vnctionem, & pijssimam suam miscricordiam indulgeat tibi Deus quicquid peccati per vi­sum, auditum, &c. Quest. 3. vsing these words: By this most holy anoin­ting, and by his most godly mercy, God forgiue thee whatso­euer offence thou hast committed by seeing, hearing, smel­ling, touching, or tasting. Then they anoint the reines, as the seat of lust; and the feet, as hauing a progressiue force. And being thus vsed, they hold it effectuall to deliuer the soule from sinne, and the body from sicknesse.

Touching the third, they likewise teach, that it is necessary to saluation for a man to confesse his sinnes to the Priest, that at his hands he may receiue absolution: and it was decreed in the Lateran Councell,Concil. Lateran. ca [...]. an. 1321. that this should bee done once euery yeere by all that haue attained to yeeres of discretion, and then they ought to confesse all their sinnes, and especially be­fore the comming to the Eucharist. Hitherto popish Writers.

1 Ours hold, that the name of Elders was giuen to some for their prudence and ability to gouerne: for in age there is wisdome and experience that youth wanteth; wherefore Go­uernours were in the old Testament commonly called by the name of Elders, as the 70. Elders that were appointed with Moses to gouerne the people. And the same name is conti­nued in the new Testament, of such as were set vp to go­uerne in Christian Congregations, whereof there were diuers in euery Congregation, who were ioyned to those that had the dispensation of the Word and Sacraments committed vn­to them.Caluin. 1 Tim. 5.17. Flacius Illir. And this they gather from 1 Tim. 5.17. where it is said, The Elders that rule well, are worthy of double honour, espe­cially such as labour in the Word and Doctrine. Howsoeuer this [Page 57]order of gouerning by other Elders ioyned with Ministers, was broken off long agoe through the pride of Priests, who desired to haue all Church-gouernment in their hands onely, as Caluin saith Ambrose complaineth. But the word Presbyteri, Elders, and Priests, are promiscuously vsed amongst the Fathers euery where in their writings; so that howsoeuer it was at the first, in the daies of the most ancient Fathers that haue written, there were no Elders of the Church known but Priests. As amongst the Iewes the Gouernours were called Elders; so amongst the Romans Senatours had their name à senectute, because they were commonly wise and ancient men. By Elders here that must be sent for in the time of sicknesse, I vnderstand the Mini­sters of Gods word, whereof there were commonly two in a congregation at the least.

2 As for the anointing with oyle, the ground of this was the Apostles anointing of the sicke, and so healing them, mentio­ned Mark. 6.13. neither was this a gift common to all Elders, but to some, for all had not the gift of healing. 1 Cor. 12.30.

This anointing held as long as those extraordinary gifts, but then it was not vsed any more till that Innocent 1. institu­ted it anew an. 402. as Sigebertus reporteth. After that it was againe vsed, not only by Priests vnto the sicke, but by all other Christians, as the words of the same Innocent are; It is lawfull, Innocent. epist. 1. ad Decentium cap. 8. not onely for the Priests, but for all Christians, to anoint with the Chrisme made by the Bishop. Alcuinus also teacheth the same, de diuin. officijs cap. 40. ann. 750. And Beda, who also thought that it was to be applied to the weake in faith,Beda in Luc. 9. as well as to the weake in body. If it be demanded then whether we by omit­ting this Ceremony about the sicke do not transgresse against an Apostolical ordināce, or whether the practice of the Church of Rome is not rather herein to be commended? I answer, that seeing it was to heale the sicke immediatly, as other signes and wonders were then done by an extraordinary power of the spi­rit, for the confirmation of the Gospell amongst vnbeleeuers, and this vertue ceased long agoe; it were but a vaine thing for vs to vse this anointing still, being now but a bare Ceremony without operation. And for the practice of the Church of Rome at this day, their anointing is farre differing from that [Page 58]in the Apostles daies. For first, common oyle was then vsed, but now oyle consecrated by the Bishop, with breathing vpon it, mumbling ouer it, and exorcising, being saluted nine times with the bending of the knee, and with saying thrice, Aue san­ctum Oleum, thrice Aue sanctum Chrisma, and thrice Aue san­ctum Balsamum. 2. Then the parts affected only were anoin­ted, the dumbe had oyle put into his mouth, the deafe into his eares,Gregor. Turon. Franc. hist. lib. 6. cap. 7. &c. as Gregor. Turonensis reporteth: but now the eyes, the eares, the nostrils, the mouth, and the hands are anointed, &c. 3. Then anointing was vsed to cure the bodily disease, of which they that were sicke, were presently healed: but now it is vsed, when men are ready to depart out of this life, with­out any such effect. 4. If anointing were anciently applied for a spirituall good, it was but for a signe onely, it being held, that all the good came by prayer vnto the sick, as Victor Victor Antioch. in Mark. 6. Ole­um quod in san­cta vnctione ad­hibetur, & Dei misericordiam, & m [...]rbi sanatio­nem, & cordis il­luminationem denotat. Dici tamē potest, ora­tionem hec om­nia efficere, ole­um autem corum omnium quae si­unt externum tantum symbo­lum esse. An­tiochenus speaketh. The oyle that is vsed setteth forth both the mercy of God, the healing of the disease, and the illumina­tion of the minde: yet it is prayer that doth all these, and the anointing is but an outward symbole hereof only.

But now anointing is vsed for the remission of sinnes, and to procure happinesse to him that is ready to depart out of this life; yet there is some difference amongst them that hold this. Lombard saith, that onely veniall sinnes are done away by Ex­treme Vnction. Bellarmine Bell. li. 1. de ex­trem. vnctione, cap. 8. that the remainders euen of mor­tall sinnes, which are vnknowne, are hereby remitted. Now, although the forgiuing of sinnes is here mentioned, yet it is not attributed to the anointing, but because sinne is the cause of all sufferings, & sin remaining, there is no hope of being hea­led, therefore as our Sauiour Christ, when he would comfort the palsie man, in respect of the healing of his disease, hee bid­deth him, Be of good comfort, thy sins are forgiuen thee; so here to shew that they should be healed, he saith, If he hath committed sin, it shall be forgiuen him. And this is obtained by hearty and penitent prayer, which now wee ought to make our refuge, without this vaine Ceremony so long agoe iustly left, but re­sumed againe, as superstition began to inuade the Christian world. Our onely meanes of helpe now is with the leprous man to pray, Lord if thou wilt thou canst make me cleane, though [Page 59]in S. Iames his time, whilst a miraculous sanation did follow anointing in the name of the Lord, it was well appointed to be vsed. And if any scruple shall arise, as Bellarmine obiecteth, then during that time no Christians died of any sicknesse, if all were healed that were anointed, and this was vsed vnto all ac­cording to the direction of this place: I answer, by the like reason none should haue died all the time that Christ went a­bout doing of miracles, and healing euery disease. It is there­fore to be vnderstood, that God by his prouidence disposed it so, as that all did not fly to these meanes, but such onely as hee had appointed to be healed; or such Elders as had the gift of healing went not but onely to them, and at such times as by his spirit they were directed to goe.

3 Touching confession of sins to the Priest, we hold, that there is no ground for it here, to proue that it ought yeerely to be vsed, or vpon necessity to the Priest in the time of sicknesse, but onely that he being acquainted with the state of the sicke, may the better commend his case vnto the Lord in prayer, and mi­nister fitting instructions vnto him: for so saith Perkins, Perk. de monst. problem. sub ti­tulo Confes. sacra­ment. Pareus in Iac. 5. Faber. Stapul. the Ancients counselled confessing to the Priest, as a commodious and profitable meane to reape comfort. And Pareus com­ming to set downe the true meaning of this place, saith; The Apostle hauing commanded the sicke to send for the Elders, and to poure out into their bosome their necessities and sinnes, not that they might absolue them, but pray for them, hee doth extend this doctrine now to all the faithfull, commanding them to confesse one vnto another, and to pray for one ano­ther, as their present case and necessity did require. He gran­teth also, that it may be vnderstood more restrainedly of con­fessing how we haue iniuried one another, for pacification, when offence hath beene giuen, but he preferreth rather the other. Lyra, and Beda, and others,Lyra. Beda. teach out of this place a ne­cessity of confessing to the Priest, by whose hands as men were wont to offer their sacrifices, so by them now they should seeke to be commended in prayer. Tho. Aquinas saith,Tho. Aquinas. that vnder the old Testament it was sufficient to confesse to God onely; but now since God became man, confession must bee made both to God, and to man, who is Gods Vicar in spiritu­all [Page 60]things. And this is intimated, when Christ biddeth the leprous man goe shew himselfe to the Priest,Luke 17. because sinne is the leprosie of the soule; and when he gaue to Peter the keyes of the kingdome of heauen, and to the rest of the Apostles, and said, Whose sinnes ye remit, they are remitted. But that neither this place, nor any other in all the holy Scriptures was thought anciently to impose any such necessity of confessing to the Priest, is plaine, because in the Greeke Church confession ha­uing beene formerly in vse,Histor. tripart. lib. 9. cap. 35. was abolished an. 396. for whore­dome, which a certaine Deacon committed with a Noble wo­man, vnder the colour of this priuate confession. And since that time it was neuer vsed againe in the Greeke Churches vn­to this day. Neither was it any where required, till about an. 800. at what time Alcuinus is the first that maketh mention of it, as necessary. And Cubilonense Concil. 2. cap. 32. And Con­cil. Moguntin. cap. 26. in the time of Gregory 4. the one re­quiring a full confession, the other a pure confession to be made by the sicke. But it was first decreed Concil. Lateran. a­bout an. 1200. in the time of Pope Innocent 3. And now confessions are made otherwise than in times past, viz. that the Priest hauing taken them may absolue the offenders, & direct them to a course of satisfaction for their sins. To conclude this point, it is certaine, that the Popish auricular confession is not directed to here, and diuers of them confesse, that it is vncer­tain by what authority it is required that men should thus con­fesse. In theGlos. de paenit. dist. 5. c. 1. Meli­us dicitur, eam institutam suisse à quadam vni­uersalis Ecclesiae traditione potius quàm ex noui vel vet. testa­menti authorita­te. Glosse it is said, It is better to hold that it was in­stituted rather out of the tradition of the Church, than by the authority of the old or new Testament. Scotus in Sent. 4. di­stinct. 17. saith, that either it was ordained by Christ giuing order hereabout to the Apostles, or else it was appointed by the Apostles without all Scripture, onely by word of mouth. Rhenanus Rhenan. in Ter­tull. de poenit. Clancularia con­fessio quantum con [...]cimus, nata est ex ista exomo­loges. per vitro­neam hominum pietatem. Nec c­nim vsquam pr [...]ceptam olim legim [...]. saith, that this priuate confessiō did arise (as farre as wee can coniecture) out of that voluntary confession which godly men were wont to make of their owne accord, for it is no where prescribed that we can reade of. Caietan likewise denieth it to be of Christ, and so to be necessary, Iohn 24. yet it seemeth to me, that in the time of sicknesse it is good and pro­fitable for the sicke to confesse his sinnes freely to the Minister [Page 61]of Gods word, that by him, as by Gods instrument appointed to speake comfort vnto him, in respect of the remission of his sinnes, he may be comforted and confirmed in this regard, and that being well acquainted with his case, hee may the better stirre him vp to repentance, and the more effectually commend his case vnto God in his prayers. For, confesse your sinnes one vnto another, me thinkes, may be better expounded thus, men vnto men, that is, to the Elders, who are of your selues, and are appointed for your comfort both corporall and spirituall: for of such he had spoken before, and it is most to the purpose to interpret this as spoken de issdem, as directing the sicke not onely to send for them, but to confesse vnto them also, that knowing what sinnes in particular trouble their consciences, they may herein pray to God for them, and obtaine pardon. For, expound it of other common Christians, and this absur­dity will follow, that they which are lesse able to aduise and to comfort a distressed soule, should haue the sores thereof opened vnto them, they to whom it properly belongeth to apply me­dicines being neglected.

Againe, they who are most ready to confesse their sinnes to Gods Ministers, are the most penitent, whose consciences are troubled herewith. Others that are neuer pressed with the burthen of their sinnes, either say nothing in this kinde at all, or else their confessions be very generall and sleighty; so that the practice of such as are best affected, who no doubt are mo­ued hereunto by the spirit of God, sheweth, that it is of God to confesse a mans sinnes to his seruants in the time of sicknesse, and therefore hee doth enable them accordingly to minister comfort to such as from a true penitent heart doe thus, saying, Whose sinnes ye remit, they are remitted.

Confesse thy sinnes then first and chiefly to God, and con­fesse in time of sicknesse one vnto another, that is, the priuate Christian vnto the faithfull Minister of God, and pray one for another, that is, the Minister for the priuate man, being in ex­tremity through sicknesse, being assured, that as Eliah by pray­er preuailed mightily for the common good, so a godly Mi­nister shall preuaile for the releefe and comfort of him that is in distresse. One reckoneth vp nine effects of feruent prayer.Gorran in Iac. 5. [Page 62]1. It dissolueth bands, Act. 12. 2. It putteth to flight the de­uill, Matth. 17. 3. It deliuereth from death, Dan. 13. Susan­na prayed, and was deliuered. 4. It preuenteth temptation, Matth. 26. Watch and pray, that ye enter not, &c. 5. It ouer­commeth the aduerse powers, Exod. 17. Moses lifting vp his hands, Isra [...] preuailed. 6. It purifieth the heart, August. Ora­tionibus mundamur, lectionibus instruimur. 7. It pacifieth Gods anger, Exod. 32. 8. It presenteth our desires [...] God, Quasi quaedam persona ad Deum intrat, August. 9. Healeth the sicke.

Note,Note. that the time of sicknesse is specially a time of prayer, Psal. 50.14. thou must pray much, and desire the prayers of others for thee. All physicke, and diet, and warmth, is no­thing without prayer, pray therefore continually, 1 Thes. 5.17. but specially in the time of sicknesse.

Note againe,Note. that the Minister is a principall man to be sought to in sicknesse, he therefore is with all speed to be sent for, and if there be more neere, send for two or three, that to­gether they may pray for thee.Matth. 18. For, when two of you shall con­sent together about any thing vpon earth, saith Christ to his A­postles, it shall be done in heauen. Consider what wonders E­lias did by praying, and doubt not but that the men of God shall preuaile as well for thee in thine extremity, if it may be for Gods glory, that thou maist be deliuered, otherwise thou must resolue that to be sicke still, and to die too, if God will haue it so, is most for Gods glory, as that mans being blinde, Iohn 9. and Lazarus his dying, Iob. 11. and therefore rest con­tented.

Note lastly,Note. that sinne is the cause of sicknesse, and confe­quently of all sufferings, except they be meerely for trialls, as Iobs sufferings were,Lament. 3.27. 1 King. 8. for when he would shew that healing shall follow vpon faithfull prayer, hee doth it with this addition, and if he hath committed sinne, it shall be forgiuen him, and till sinne be done away, there is no expectation of being healed. Wherefore the chiefe thing to be intended in sicknesse, is to be deliuered from sinne, which is not but by true repentance; to the furthering whereof it auaileth much to confesse to the Physitian of the soule. If any be healed of their sicknesse, but [Page 63]not of their sinne, it is but a repriuing for a time, that they may come vnder some greater iudgement, according to that,Iohn 5.14. Goe thy way, sinne no more, lest a worse thing befall thee.

There is some question about the cohering of these words with the former, and some about the sense.Mayer. Touching the coherence: Some say,Tho. Aquin. Gorran. that hauing before exhorted to pray for others in the time of sicknesse, that they may be healed; here is intimated a further duty to be done, viz. not onely to be sol­licitous for a brothers bodily safety, but chiefly for the safety of his soule, by endeuouring to conuert him.Pareus. Piscator. Some without any coherence speake of it, as a proposition of a new duty. I sub­scribe to the coherence, there being nothing in this Epistle, but deliuered in a method, as I haue shewed in my Analysis.

Touching the sense:Pareus. The. Aquinas. Faber. Occumen. Some by erring from the truth vnder­stand onely erring in matter of doctrine, in points concerning the foundation, and some both in doctrine and manners; nei­ther doe I see any reason why they should be seuered, because either way the soule is endangered. Any errour in manners, that is, walking in the way of any sinne, in dangereth the soule; for the wages of sinne is death, and he that faileth in one point, Rom. 6.23. Iames 2.10. is guilty of all the law. And to erre in matter of doctrine, if it be in the foundation is deadly. The Galathians erring thus,Gal. 1.6. are spoken of as departed to another Gospell, when they erred onely in the point of iustification by workes. If any man erred in the matter of circumcision, vsing it now vnder the Gospell,Gal 5.1. 2 Thes. 2.11. he is pronounced to be such as that Christ shall not profit him. And to beleeue lyes is set forth as the way of destruction, to which disobedient persons are in iudgement giuen ouer.Iohn 17.17. It is the truth that sanctifieth and saueth, and therefore errout must needs corrupt and destroy. But euery errour doth not bring a man into this danger: for hee that holdeth the foundation shall be saued, though he buildeth hay or stubble. 1 Cor. 3.12. And to erre in a point fundamentall destroyeth not, where there is a minde [Page 64]willing to learne the truth, but yet for want of meanes or time, the perfect knowledge hereof is not attained vnto, as was the case of the Apostles,Acts 1.6. who thought, till the resurrection of Christ, that by the exercising of outward regall power, hee would saue his people, and confound his enemies.

Touching the words following, Hee saueth a soule from death, Parens. and hideth a multitude of sinnes: Some apply both these to the person conuerted; the first in respect of God, hee saueth him from death, to which God would haue adiudged him for euer, if he had continued still in his sinne: and the second in respect of men, who now that he is turned, absolue him from all his sinnes, and make account of him, as if he had not erred at all. And all this he doth that conuerteth another, not by the merit of any thing that he can doe, but because vnder God he is an instrument of bringing him into the right way, which is the way to escape death,Faber Stapul. and the danger of sinne. Some ap­ply the first of these to him that erred, and the other to him by whose meanes he is conuerted; or both alike vnto him that is conuerted, or that conuerteth: for God doth so accept of this so excellent a worke, as that hee will therefore saue him that conuerteth also.Beda. And therefore some reade it, animam suam, his owne soule. I subscribe vnto the first, that by the soule sa­ued, is to be vnderstood, the soule of him that erred onely, for this is most agreeable to the speech, the subiect whereof (as be­ing before in the way of death) is the sinner whom one con­uerteth, not the conuerter, who is commonly supposed to bee in the state of saluation before. And hee hideth his sinnes, ac­cording to the phrase borrowed, Prou. 10.12. because when a man is conuerted, all his former sinnes are hidden vnder the couert of his new life,The. Aquinas. he is now before God, as if hee had no sinne, Psal. 32.1. And to this also Pareus assenteth, that the conuert hath no sinne imputed vnto him, now that by his conuersion hee is in Christ. Before men I cannot see how it should so much auaile to haue ones sinnes 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 [Page 65]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 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,Exod. 24. and of all [Page 70]the people with the bloud of Goats vsed by Moses.

The questions of this place are first touching the Countries mentioned.Mayer. 1 They were all of Asia, by Asia being meant Asia the lesser,Th. Aquinas. according to Tho. Aquinas; for both Asia the lesser, and all the other here named, lie in Asia the greater, Acts 2. Pontus, Asia, and Cappadocia, are named, as out of which there were some present, when Peter preached after the comming downe of the Holy Ghost: and it is likely that Galatia and By­thinia yeelded him some hearers also, though there for breuities sake omitted. It is likely, that by them being at that Sermon conuerted, other neighbour places came to vnderstand of the Gospell; and because this our Apostle was the beginner of so good a worke amongst them, he wrote vnto them now alto­gether, to instruct, confirme, and comfort them more.

2 Touching the name giuen vnto them, strangers; Some will haue them to be such as were Proselytes first,Glos. ord. Lorinus. Tho. Aquinas. Faber Stapul. and after by the hearing of the Gospell conuerted to the Christian Religion. Some, both Iewes scattered in these Countries, because verse 18. mention is made of vaine conuersation, according to the tra­dition of their fathers, because the Iewes were led much by tra­ditions; and Gentiles imbracing the faith,Beza, Piscator. because ch. 2.9, 10. they are said to be called out of darknesse into light, and to be made a people of no people; and some Iewes onely. But the reason of Luther seemeth best vnto mee, that they are called strangers,Acts 2.10. because no Israelites, as wee reade of Romane stran­gers, such as dwelt in Rome, but were no Citizens of Rome. And it is most probable, that they had beene Proselytes in times past, and so such as for religions sake dwelt at Ierusalem, but being turned Christians when persecution was raised, Acts 8. the whole Church being scattered, it is likely that they were dispersed into these Countries.Aug. tractat. de sobrietate. Augustine speaking of these Epistles, saith that Peter wrote two Epistles to the Gen­tiles. Fabers reason, that by strangers both Iewes and Gen­tiles are to be vnderstood, is weake, seeing a vaine conuersa­tion vsed by tradition of Fathers, may as well agree to the Gen­tiles, as to Pharisaicall Iewes,Hieron. descript. cc [...]s. A [...]hanas. Syno [...]si Oecum. and the other place, chap. 2.9, 10. doth certainly set forth Gentiles, neither are the Iewes any where called strangers; yet some vnderstand the conuerted Iewes onely.

Touching these words, In the sanctification of the spirit, 3 and to obedience, Oecumen. in 1 Pet. and sprinkling of Christs bloud; Some referre all this, according to the fore-knowledge of God the Father in the sanctification of the spirit, &c. vnto Peter an Apostle, holding that the other words, To the elect strangers in Pontus, &c. came in by a Parenthesis. And he called himselfe an Apostle, accor­ding to the fore-knowledge of God the Father, to shew that though in time he were after the Prophets, yet in Gods decree he was not. And he saith that he was an Apostle, in the sancti­fication of the spirit, that is, to segregate the beleeuing amongst the Gentiles from other heathen people by the spirit, sancti­fying them to the obedience of the Gospell, and to the purging of their sinnes by his bloud, and to the making of them wil­ling to haue their bloud shed for his sake, which is also intima­ted here. And whereas we reade it Pontus and Galatia, he rea­deth Galatia of Pontus, holding that it is so set forth to distin­guish this Galatia from that in France. Hitherto Oecumenius. But I follow rather the common streame, referring these words vnto the elect strangers.

Note,Note. that we haue not attained to the Christian profession by the liberty of our owne will, but it is of God, who did long before euen from eternity know vs, and appoint that his holy Gospell should be professed amongst vs.

Note againe,Note. that holinesse and obedience vnto God are most necessary for all Christian people, neither doe any come to the sprinkling of Christs bloud, but in holinesse and righ­teousnesse. The true Christian is elect in the sanctification of the spirit, &c. and therefore it is as vaine for prophane men to looke to be blessed by the Gospell, as for Esau to looke for the blessing of his Father Isaac, when he had prophanely contem­ned his birth-right. As for the Verses following vnto the 10. they are easie to be vnderstood. Vers. 3. he calleth the hope vnto which we are begotten, a liuely hope, because we doe not hope for things that perish, which are dead things, as it were,Tho. Aquin [...] but for euerlasting life, and our hope is liuely, and not as pre­sumption, where the life and power of grace is wanting; and the life that we hope to rise vnto is by the resurrection of Iesus Christ, for his arising againe giueth vs this hope, that we shall [Page 72]rise also, vers. 8. He calleth their ioy wherewith they reioyce vnspeakable and glorious. Aug. tract. 86. in Iohan. Augustine mentioning this place, readeth it, quem cùm videritis exultabitis gandio memorabili & honorato; and the vulgar Latine, With ioy vnspeakable and glo­rified, which the word [...] will well beare. Thomas A­quinas followeth Augustine in the future tense; but if it bee in the present, as the word is, or in the future, it is all one, for that ioy which shall be vnspeakably glorious is now begunne in the faithfull before they see it.

THe Scripture from whence this is taken,Mayer. is Esay 28.16. from which it varieth not, but that there it is said,Lib. 2. paral. 15. Hee that beleeueth shall not make haste: here, shall not be ashamed. But these words being well considered, the difference is no­thing, as Iunius sheweth, for to make haste, according to the Prophet, is to preuent Christ with his faith, by trusting to the workes of the Law, and to that which a man can doe, and this is the ve­ry way to shame and confusion; and so the Apostle here alte­reth the word by way of interpretation, as if hee should haue said, Shall by making haste thus to become righteous of him­selfe be put to shame. This place of Esay is alleaged once be­fore, Rom. 9.33. where there is an other difference, for where­as the Prophet hath it, Behold, I put in Sion a corner stone of probation, precious, and a stone of foundation; there it is, a stone to stumble at and a rocke of offence. But Iunius reconcileth this also, saying, That Christ is a stone of probation, when as hee being preached, some beleeue, but some are hardened, and so it is proued who are Elect and who Reprobate; and in this proofe making, they that are hardened stumble against this stone through their owne malice and fall, and therefore the same Prophet elsewhere vseth these very words,Esa. 8.14. A stone of stumbling and a rocke of offence. That which followeth, vers. 8. for which thing they were set, is not so to be vnderstood,Oecumen. in 1 Pet. 2. as if God had set some in such an estate, as that they cannot but pe­rish, for there is no cause of condemnation from him, who would that all should bee saued, 1 Tim. 2. but they make themselues vessels of wrath, being set to stumble by the liberty of their owne corrupt will. For the will of man is so free, that it can­not [Page 80]be compelled, and therefore hee cannot complaine of God, that hee hath set him in that estate, which hee hath brought himselfe into by his owne workes. Hitherto Oecume­nius, whom Gagneus and Salmeron follow, and some others. But Beza reiecteth this,Beza annot [...] in [...]. 2. that God should not be said to haue set them, but they themselues, for that God doth it, is plaine, Rom. 9.17. Pro. 16.4. Luk. 2.34. Iude v. 4. He therfore from the beginning decreed to reiect some, it being alwaies prouided, that betwixt the decree and the excution thereof, sinnes should come betweene, for which the wicked shall be iustly damned. And this, I take it, is the soundest construction, it is by a se­cret iudgement of God vpon them for their sinnes, that they are offended and hardened at the preaching of the Gospell to their condemnation. But I haue entreated more at large alrea­dy vpon this argument in my second booke, Rom. 9.11.

Many for vnto which they were set, Syriacus. Faber, Stapul. Lyra. Tho. Aquin. &c. reade it, in which, in quo positi sunt, and expound it either of Christ, called the corner Stone, in whom euery one is set, so as that hee might haue beene saued, but through their owne fault they proue repro­bates, as Catharinus, or both sorts, both the faithfull and vn­beleeuers are set in him, the one to saluation, the other to dam­nation, according to that of Simeon. Luk. 2.34. Syriac. Oecumen. Duos parietes qui pa­ [...]ernam domum absoluunt, hoc est, gentiles & Iudae­os suo contactu connectit, dum & inutiles ho­rum immolatio­nes tollit, & gen­tilium daem [...]nia­cam superstitio­nem in pietatem traducit. Vers. 9. He is appointed for the ri­sing and fall againe of many in Israel, as Arias Montanus. Some following this reading, expound it of the Word, wherein they say, all were set, that is, appointed to heare and obey it. But the first reading [vnto which] is most agreeable to the Greeke, and to sense, and therefore is also preferred by Beda, and Lu­cas Burgensis. And Christ is set forth as a corner stone here, because in him two peoples, Iewes and Gentiles are cou­pled together and became one, the vnprofitable sacrifices of the one being taken away, and the deuillish superstition of the other being traduced into godly piety.

But ye are a chosen generation, a royall priest-hood, an holy na­tion, &c. this is taken out of Exod. 19.5, 6. but that there it is a kingdome of priests, but according to the Septuagint, whom the Apostles commonly follow, it is as here, a royall Priest-hood. Oecumenius obserueth,Oecumen. that he hauing spoken against such as through vnbeliefe stumble at this stone, now he pray­seth [Page 91]the faithful. A chosen generation, the whole congregation of the faithfull is called, as the nation of the Iewes is said to be elect, Rom. 11.2. because they are chosen out of the rest of the world to professe the Gospell, and to be a peculiar Church vn­to God. A royall Priest-hood, or Kings and Priests, Reuel. 1.6. they are called,Am [...]rose. because Christ with the Father and the Holy Ghost reigneth in them, exempting them from all other do­minion, but only such as is to be obeyed in him and for him:Didym [...]s. and because they are members of Christ, a Priest after the order of Melchisedicke, & do offer spiritual sacrifices of prayers vnto God: the same phrase of holy Priest-hood is vsed before, ver. 5. Some restraine it vnto Priests vnder the Gospell only,Hugo. Tho. Anglicus. the congregation being called so, because there are such therein, that offer the sacrifice of Christs Body, and haue the Keyes as their Scepter, and receiue Tithes as their tribute,Isider. and a shauen crowne as a crowne. And this Priest-hood, they say, is called kingly, because more excellent than that vnder the Law. But seeing it is said of all faithfull persons in generall, and they vn­der the old Testament are called a Kingdome of Priests also; this exposition is but a deprauation of the place, and there­fore to be reiected. All the Fathers also vnderstood it as we do. Some againe,Raban. in Exo. 19 August, de ciuit. Dei, p. 10. c. 6. Greg. Hom. 12. in Ezech. Lactant. Epiphan. b [...]r. 49. & 79. because all Christians are called Kings and Priests, will haue no difference, holding that all, yea euen women, are Priests alike, as the Heretikes called Pepuziani and Collyridiani. But it is to bee vnderstood, that all are called Priests only in a spirituall sense, because they offer the sacrifi­ces of praise and prayer; but there are some, to whom this office more peculiarly belongeth, that are externally by their orders segregated from the rest, whose calling is to tend vpon these sacrifices, not only in priuate as others, but in publike, and to serue about holy things, the Word and Sacraments. If any therefore shall presume, vnder the pretence of being a Priests as well as others to minister these things,1 Chron. 26. 1 Sam. 13.14. with Ʋzziah he is to be resisted, as going beyond his bounds, and hee may well looke for a iudgement to be sent from God vpon him, as vpon Vzziah by leprosie, and vpon Saul to the losse of his Kingdome.

This place is worth the noting,Note. both for the credit of those [Page 92]that are now in the office of Priests vnto God, whom the pro­phane sort thinke to vilifie by this name: for it is the greatest dignity of the Christian profession, herein the houour of it standeth, that true Christians are Priests and Kings, these be­ing coupled together, as dignities of the highest ranke and much alike: and for the name giuen vnto the faithfull, Kings and Priests, the remembrance hereof should worke a kingly and priestly minde in euery one of vs, to rule ouer our affecti­ons, and to offer vp a pure conscience and conuersation daily vnto God, asLeo Serm. 3. an­niuers. d [...]e sue as sump [...]r. N [...]il t [...]m r [...]giant, quamsubditum d [...]o a ninu [...] cor­por [...] su [...] esse re­ctorem, [...] nihil sace [...]dotah, quam vou [...]e domino consei [...]ntiam pu­ram, & immac [...] ­lat [...]s pietatis [...]o­stias dealtari cordis offerre. Leo excellently teacheth: Nothing is so kingly, as when a minde subiect vnto God ruleth the body; nothing is so priestly as to vow vnto God a pure conscience, and to offer the im­maculate sacrifices of piety vpon the altar of the heart.

Againe,Note. let all keepe within the bounds of their Priest hood, not presuming to doe the publike office of a Priest without a particular calling, because they are said to be Priests, no more than they will take vpon them as Kings, because they are said to be Kings.

This other part of the Chapter being an exhortation to an holy and inoffensiue life,M [...]y [...]r. beginning vers. 11. hath nothing al­most of any difficulty. But that here beginning with particular duties, he commandeth subiection to euery humane creature: [...]. Beza reiecteth this reading as absurd, and followeth the other, euery humane ordinance. But I see no rea­son why this reading being most proper should bee reiected, seeing it may also haue a good exposition thus, Be subiect to euery man that is in the place of authority, as vers. 17. Honour all men, where such a supply must needs be vnderstood, for to expound honouring thereof, doing the offices of loue, is to confound things distinguished: for he saith, Honour all men, meaning Superiours, Oecumen. Beza. Faber Sta [...]. loue brotherly loue, meaning equals. Ho­nour the King, as Superiour to all others. Yet I confesse, that both Oecumenius, and Faber, and Beza, and all generally by all [Page 93]men vnderstand all indefinitely, to the poorest and meanest amongst whom an honour is due for that Image of God which he beareth, for so saith Faber. Honour in a poore man Christ humble, by doing good vnto Christs poore; in a rich man honour God, who is rich in beneficence towards all; in a Lord and Ruler honour God the Lord of all; in the mighty honour God likewise that is Almighty; and so in all others ha­uing reference still to God only, and not vnto carnall things, for so thou shouldest become a respecter of persons. Let the Reader consider and follow whether exposition he pleaseth, but the authority of so graue and many Expositors cannot sway me to thinke, that by all men are meant any other than Rulers and Gouernours, seeing there is no place to second it being taken otherwise; and there is one place whereby it see­meth that honour is not due to all, no more than feare and tri­bute is, Rom. 13.7. Render to all men their dues, tribute to whom tribute, feare to whom feare, honour to whom honour is due. Now the Apostle setteth downe this duty of subiection to Magistrates first and chiefly, as some haue noted;Didymus. Oecumen. Chrysost: in Ti­tum. August. Epist. 5. left Chri­stians, hearing of the liberty of their condition, should refuse to obey, and to preuent enuy in the Heathen, who were apt to haue a sinister conceit of Christians in this regard, euer since one Iudas of Galelee arose and drew away many,Act. 5. Joseph. antiqu. ib. 18. c. 1, 2. holding that Gouernours were not to be obeyed, nor tribute to be paid, and for as much as most of the Apostles were Galileans, they were the rather apt to cherish this opinion against them and their followers,Rom. 13. Iude Epist. and therefore Saint Paul is earnest in commen­ding duty and obedience also, and Iude impugneth such as despise gouernment, most sharpely censuring them.

Wherefore the Anabaptists are hence to bee condemned, who deny Magistracy in a Christian state, and that obedience is due to any such, because Christians are a free kinde of peo­ple and not subiect vnto men: for here, and Rom. 13. subie­ction is expresly commanded, neither was there euer any state well gouerned without Magistrates: reade Iudg. 19.20, &c. Touching this subiection, how farre it extendeth, and how the Lawes of Gouernours binde, I haue already treated, Rom. 13.

As free, and not hauing liberty, as a cloake of euill. Vers. 16. This may seeme to be contradictory to that which went before touching subiection;Chrysostome. but Chrysostome resolueth it thus, as I finde in Oecumenius: Oecumen. Obey Gouernours as free, that is, as beleeuing him that hath made you free and commanded you to be sub­iect vnto them. Or else, as Oecumenius himselfe hath it, Be subiect as free, that is, not hauing a minde ill affected towards Gouernours, for the enuious or malicious minde is a slauish minde; seeing euill lusts and affections ruling in a man make him a slaue, and not to be subiect to Superiours; for to obey them freely and willingly, the minde not going against it, is to obey them, as free; but to obey them by compulsion is to obey as slaues, though they that doe so may pretend a liberty by their Christian profession.Luther. Luther expoundeth it, as not abusing your Christian liberty to licentiousnesse, to liue now as ye list in rebelling against Princes, and contemning their Lawes, but freely and willingly obey them, as if there were nothing to compell you thereunto: for the true Christian doth so willingly performe the things of the Law, as that it is said,1 Tim. 1.9. The Law is not giuen vnto him, but to the wicked. And this is to the same effect with that of Oecumenius, and most genuine.

But committed it to him that iudgeth iustly. Vers. 23. The vulgar La­tine hath it, but d liuered to him that iudged him vniustly, as if it were spoken of his willing going to the death, whereunto he was vniustly condemned by Pilat at the instigation of the Iewes. There is another reading also mentioned by some: He deliuered those that iudged him vniustly; Th. Aqu [...]nas. Gorra [...]. Lorin. that is, either to punishment, that they might be corrected; or else by praying for them, that the sinne might not bee laid to their charge. But amongst all the Greekes it is read as we reade it,Tract. 21. in Joh. and it is thus cited by Augustine and by Fulgentius ad Trasim, cap. 11. and so the Syriake Translator readeth it, and it is supplied by some thus,Vatablus. Caietan. Hee commended the cause or vengeance to him that iudgeth iustly, which he seemeth also to speake of, Ioh. 8.50. And he committed it to him, when so patiently he bare the wrongs that were offered vnto him, resting in this, that God knew that he was innocent,Luther. howsoeuer they tradu­ced [Page 95]him, being assured, that suffering thus vniustly, it would redound to his greater glory, and to their confusion, if they repented not. It is not meant that hee called for reuenge a­gainst them, for he prayed that they might bee forgiuen, and rebuked his Disciples, when they would haue had fire called for from Heauen, but onely that he referred quietly the mat­ter to the Lord; in regard of whose superin tendency ouer all things that are offered vnto vs, wee should likewise be patient and referre the matter to him, who will one day rectifie euery thing amisse.

One expoundeth it, hee committed himselfe to God, [...] He [...] who iudgeth iustly, and so for our sinnes appointed him to those sufferings, and looked not at the instruments, wicked men, who in spight and malice offered these things vnto him.

Note,Note. that the liberty which Christ hath brought vnto his, is not a liberty from lawfull gouernment; they which vnder the colour of Religion disobey the lawfull Magistrates, or from whom subiection to them is forced, in stead of liberty haue nothing but a cloke of maliciousnesse.

Againe,Note. note a most effectuall reason to perswade euery one to suffer patiently any iniury, viz. because Christ suffered pati­ently when he was railed vpon, diuersly abused, and crucified.Luther. Cur t [...] ­itaque malis te non affici pateris, cum totus minisi p [...]ccatum est If hee that had no sinne did beare such horrible indignities, much more we that are all sinne, should beare the iniuries offe­red vnto vs.

IN setting forth the carriage of the Wife to­wards the Husband,Luther in 1 Pes. 3. here the Apostle ar­gueth from the good, that will thereby redound vnto the man, vers. 2. Hee that by the Word is not brought to beleeue, may without the Word bee thus wonne; that is, for so much as women are no Prea­chers in Word, they ought to preach yet by a good example, and when the Husband by the Wiues modest, and humble, and honest carriage of her selfe is won to the Faith, hee is said to be won without the Word. Whereas outward ornaments are forbidden vnto women, it may seeme that this was not obserued by Hester, nor by Iudith, for they decked themselues in goodly apparell: but it is to be vnderstood that they deligh­ted not in these things, they arayed themselues thus onely for necessities sake, and so should all faithfull women; they should preferre the going without such ornaments, and when they vse them, doe it without taking delight therein, only to please their Husbands: but whatsoeuer dresse they vse outwardly, let them be sure to put on the inward aray of modesty and humi­lity, and when women are admonished about their apparell, men are to vnderstand that such curiosity about their haire and apparell is much more forbidden to them.

Other Expositors speake almost to the same effect with Lu­ther, vpon that of womens winning men without the word;Mayer. we shall not need to dwell on it, hauing beene sufficiently explai­ned already. The maine question of this place is, whether it be altogether vnlawfull for women to vse such ornaments of haire, and gold put about, and of costly apparell, because it see­meth here to be expresly forbidden? Some write so vpon this subiect, as if the reward of it were damnation.Cypr. lib. 3. c. 3. l. Cyprian saith, [Page 98]Women that are clad with silke and purple,Serico & purpa­ra ind [...]ae Chri­stum induere nequ [...]n [...]: aur [...], margaritis & monilibas ornatae ornamenta cor­des & pectoris perdiderunt. cannot be clothed with Christ; and they which are adorned with gold and pre­cious stones, haue lost the ornaments of the heart.

Againe he saith, that it is the property of an harlot to decke her selfe thus, bringing in the example of Thamar, and of the Whore in the Reuelation, adding, that superfluous adorning of the body is worse than adultery, because there the chastity onely, here nature it selfe is adulterated.Tert. leg. 3. Ha­bit [...]s muherum dupl [...]em circum­fert speciem, cul­tum & ornatit, cultum mundam mulieorem vo­cant, ornatam immundum mu­liebrem conuemt dici, illum in au­ro, gemmis, & vestibus deputa­ri, istum in cura capilli & cutis, & carum parti­um corporis, quae oculos trahunt, alteri ambitionis trimen intendi, alteri prostitutio­nis. Gen. 24. Prou. 31.22. Rom. 14.17. Ruth. 3.3. Aug. Episi. 199. ad Ediciam. Tertullian saith, that in the habit of women there are two things pretended, cleanlinesse and comelinesse; the one in the care of the haire and the skin, the other in gold, and pretious stones, and costly apparell; this they call the adorning, but it may rather be termed the impure making of a woman, the fault of ambi­tion being in this, and of prostitution in the other.

But that the wearing of costly apparell, and consequently of broided haire and gold, is not simply vnlawfull for Christi­an women, appeareth by Hester and Iudith before named; and Abraham sent such ornaments to be put vpon Rebecca; and the vertuous woman is described to be cloathed with silke and purple. Againe it is said, that the kingdome of God standeth not in meat and drinke, nor other outward things, but in righte­ousnesse, &c. Ruth also is said to haue washed her selfe, to haue anointed her, and put on good raiment. And Augustine faith, that a woman may sinne if she weareth meaner apparell than her husband is willing withall. It is therefore to be vnder­stood, that women ought not to weare such costly apparell, & other ornamants here mentioned, in pride, or to allure other men vnto them, but for distinctions sake according to their husbands place and calling, and to please them, and that they may take the more delight in them, and not be drawne to goe after strange women, and according to the custome of the place and Countrey wherein they liue. Neither is Cyprian or Ter­tullian so sharpe against these things, but onely in the case of pride and vanity, and when they decke themselues to please adulterers,Tho. Aquinas. Aug. Epist. 73. Ne affectent vesti­tus placere sed moribus. as Tho. Aquinas hath rightly obserued. Augustine saith, that women should please their husbands, not so much with apparell and dresses, as with good manners and con­ditions. The scope therefore of the Apostle here is not to [Page 99]beat downe all womanly ornaments, or these here named, but to teach, wherein both womens and mens adorning chiefly standeth, viz. in grace and vertue. But all painting of faces, and colouring of haire, and wearing of other haire, is by all condemned, as the peruerting of nature, and may not vnder any pretext of pleasing the husband be vsed, Cyprian. de habi­tu mulierum. Nazianzen. Carm. contra mulieres. And by the same reason much more is costly apparell, and curiosity about haire condemned in men. Gregory saith,Greg. Hom. 6. in Euang. pensate quae culpa fit, ho­etiam viros appe­tere, à quo. pash [...] Ecclesiae & fee­mmas prohib [...]. Clem. Alex. 3. p [...] dag. cap. 3. Hieron. de vi [...]. Pauli eremitae. weigh what a fault this is, that men should affect that which the Pastour of the Church had a care to forbid vnto women. Clemens Alexan­drius calleth such effeminate persons, such as cut themselues with an illiberall and whorish cutting, Illiberali & meritriceo se tonsu tondentes. Ierom saith, Yee weaue gold in your coats, but hell fire shall deuoure you being clad in gold. As I said before of women, so it is not to be doubted, but that men according to their place and degree may haue more costly habits. The high Priest had costly cloathing appointed him to weare in the execution of his Office: and Solomon had royall apparell, which is not discommended by our Sauiour Christ, when hee maketh mention thereof. And it hath beene a thing accor­dingly vsed by great persons euery where, and is vsed at this day: for apparell if it be costly, maketh a man in authority to be the more reuerenced of the common sort, but being base and poore, it maketh him contemptible as Pholopaemen, of whom Plutarch writeth. But euery one is to take heed of a­busing his apparell to pride and vanity,Euag. l. 5. cap. 13. as Iustinus iunior the Emperour godlily aduised Tiberius his successour, when the Imperiall habit being by him resigned, was to be put vpon him; Let not the glory of this garment deceiue thee, nor the illustrious adorning of these things to the eye leade thee to er­rour, whereby I my selfe hauing beene deceiued, haue become subiect to most grieuous punishments. Behold God, who hath done good vnto thee, hath giuen thee this habit, and not I; honour him, that thou maist also be honoured of him.

Touching Husbands, vers. 7. he saith,Vers. 7. Dwell with them ac­cording to knowledge; giuing honour to the Wife as to the weaker vessell, &c. Here arise two questions.

Quest. 1. What it is for a man to dwell with his wife accor­ding to knowledge?Quest. 1

Ans. Oecumenius, Oecumen. [...]. Beda. [...]. Ord. Faber Stapul. with whom others agree, saith, that this is both in wisely bearing with the woman, & not too rigidly ex­acting a reason of all her doings, if she hath bin more liberall in giuing to the poore; & in going in vnto her, not out of the vi­olence of lust, but according to reason, for the obtaining of is­sue in the feare of God. [...]. Beda. [...]. Some adde also, knowing what God would haue them doe, and being able to instruct his wife in things pertaining to God. [...]u [...]er. [...]. Some will haue this dwelling with them according to knowledge, to be by gouerning of them, not in a mad-braine manner, as their passions carry them; but if there be any fault in the wise, in discretion and reason bea­ring with it, and seeking by good perswasions and reasons to reforme it.

Quest. 2. What it is to giue honour to her as to the weaker vessell?Quest. 2

Answ. This is also expounded according to the first, by some of giuing her honour by abstaining from the marriage duty at certaine times, and not at all times rushing into it, as bruit beasts, who are carried onely by lust: for sometimes the wo­man doth desire that the man should reframe, when as it is fit that he should yeeld so much respect vnto her as to forbeare; and sometime for fasting and prayer it is requisite, for which cause it is added, [...]o [...]us. That your prayers be not hinared. And here­upon some haue commended abstinence from the marriage bed all the time of Lent, applying to the approuing of this ex­position that of S. Paul, Thes. 4.4. That euery one of you may know how to possesse his vessell in holinesse and honour. And thus all that were for the first exposition vnderstand this. But others interpret giuing honour to the woman of vsing her as fellow, and not as a seruant; for as wiues ought to obey their husbands, so hus­bands ought to giue a kinde of honor to their wiues, not carry­ing themselues insolently towards them, when they are wor­thy of blame, whereby they may thinke that they are contem­ned, but by reason perswading them, seeing otherwise there will be nothing but strife and brawling, in which case no ac­ceptable prayers can be offered vp vnto God. And this see­meth [Page 101]to be the most genuine exposition, because hee addeth something of a parity betwixt a married couple in respect of the best things, as heires together of the grace of life, so that, as wiues ought, according to that which was taught before, to obey and reuerence their husbands; so husbands ought to giue respect to their wiues, they being in some respect equall one vnto another. This honouring of the wife is by forbea­ring to deale with her by checkes and stripes as with a seruant; and likewise by putting her to any base office, which doth not sure with the condition of such an husband, and by louing and respectiue termes to speake vnto her, and in place preferring her, and for food and apparell maintaining her according to his degree and quality: and for his vnderstanding, the vse of that is in wisely admonishing her of such things as be amisse, that by the force of reason being conuinced she may reforme thē. That there should be such a mutuall striuing betwixt man and wife, in reuerencing and respecting each other, the word likewise doth imply, Likewise ye husbands dwell, &c. that is, as I haue hitherto exhorted women to imitate Sarah in reueren­cing their husbands; so doe yee giue honour to them also, be­cause howsoeuer they are subiect vnto you, yet there is an ho­nour and respect from you againe due vnto them.

Note,Note, that a woman is not so much set forth by apparell as by vertue, and euery wise man will esteeme better of her that is modest, and doth her duty well towards her husband, than of her that is outwardly most gorgeous and beautifull. So that if any woman doth desire to winne the heart of her husband, & if he be out of the way, to conuert him into the right way, let her not attempt it by such meanes as may make her seeme out­wardly more beautifull, but by such Matron-like vertue as is required in a Christian woman.

Note againe, that he is a foole and no wise man,Note. that vseth his wise as his vnderling, or seruant. A wise man will giue that honour to his wife, as whereby her affection may bee drawne more towards him, to doe her duty the more cheere­fully. She is his vessell, but she is tender and weake, there­fore that she may be the more commodious for him, he must not be harsh towards her, nor proudly dominere ouer her, but [Page 102]he must intreat her gently as she is able to beare. To vse the comparison of Luther here,I [...]r as a man vseth any instrument for any purpose, as his knifeto cut withall, to the end that he may keepe it sharpe he will not dash it against hard stones. He then that beateth and misuseth his wife, as his cholericke passions sway him, is a foole, and wanteth the reason of a man where­by to gouerne a woman, and there is such a barre put in the way of his prayers, that they are hindred from euer comming vp and preuailing before the Lord.

Lastly note, [...] that it is the mans duty to dwell together with his wife, and not hauing a wife to keepe abroad, and to com­pany with other women, nor hauing married a wife to liue se­parate any long time from her, but for a certaine space onely as the necessity of his affaires doth require, and that by mutuall consent, as 1 Cor. 7.5.

[...] in [...]Because none can doe any thing against any man without God, who will neuer doe any ill to such as liue righteously, hee moueth this question, Who will hurt you, that is, no hurt can be done vnto you; and if it shall seeme an hurt which is offered to the godly, euen for religions sake, yee must know, that this is a matter of blessednesse, and if it were an hurt, God would not suffer it to be thus. Feare nothing therefore that persecutors can doe against you, but sanctifie the Lord in your hearts, that is, by separating from the wickednesse wherewith they are pol­luted. And be ready, that is, be so studied in the faith which yee professe, that ye may haue in a readinesse a sufficient rea­son hereof to be rendred, when ye are required thereunto, be­cause in this case, if a man should come to speake vnprepared­ly, he might haply by making a weake answer wrong his most iust cause; but when with holinesse of life, a sound answer to confirme the truth concurreth, the aduersary is put to shame, [Page 103]and oft-times brought to glorifie God by an happy conuersi­on thus wrought in him. The Lord biddeth that wee should not take thought what to answer, when we are brought before Rulers and Gouernours, but it is to be vnderstood that that was in the case of suffering; this is in the case of Apology concer­ning the Christian doctrine.

Who can hurt you, Tho. Aquinas in 1 Pet. 3. either man or deuill, for none can pull him backe from good vnto euill that is resolutely bent to doe well, and if they doe any hurt to such a one, they benefit him more than they hurt him, by the exercise of his patience. Feare not their feare, that is, such things as in them may seeme to be able to strike terrour into the minde, as their outward greatnesse, and power to punish, they be the words of Esa. 8.12. Sanctifie the Lord in your hearts, that is, holding fast the faith of the Lord Iesus, and both in word and suffering for the Gospell, being ready to make apologie by word, when any out of a desire to learne doe aske you; otherwise to speake of the mysteries of saluation, is but to cast Pearles before Swine: and by suffering most notably do we shew our hope, when we expose our selues to any torments for the ioy that we hope af­terwards to possesse.

He that suffereth in his body,Luther in 1 Pet. 3. or by the losse of goods for the Gospell, is not hurt, because these outward things are no­thing worth in comparison of the reward to come. Feare not, though they make themselues terrible vnto you, but sanctifie the Lord in your hearts, that is, whatsoeuer befalleth you, whether to the outward sense it be grieuous or pleasant, acknowledge that it commeth iustly vpon you, and that it is good, and for w^ch ye ought to giue God thanks, for he that is impatient, and murmureth vnder sufferings, prophaneth God, but the patient and thankfull sanctifie giue glory to him. See an example of one sanctifying God in his heart, Psal. 144. and Dan. 3. And be ready to make answer, that is, be so acquainted with the word of God, as that thou maist be able by plaine sentences our of it to iustifie the truth, and yet doe it with meeknesse and feare, not imitating the aduersary in railing speeches, and consi­dering, that when thou art best prouided with sentences of Scripture, thy memory may either faile thee, or the deuill by [Page 104]art and cunning brought to elude thy places, may as it were, wrest thy weapon out of thy hand; in feare and reuerence de­pend vpon God, who must put into thy mouth what to say at that time. Wherefore it is necessary that euery one get by heart some plaine sentences of Scripture, whereupon our faith is founded, and not rest vpon the Church, thinking it suffici­ent to beleeue as the Church beleeueth, or by humane reason to defend the doctrine of our faith, as the Papists teach to iusti­fie their shutting vp of the Scriptures frō the reading of the lay people. But this was a notable cunning of the deuill to make a way for their Priests to teach any thing, though neuer so grosse, when the people being ignorant of the Scriptures, could nor contradict them herein, and to make the Priests themselues to neglect the reading of the Scriptures, w^ch by the liberty of the Scriptures they should haue been inforced to reade diligently, lest some of the Laity should oppose them in their errours.

Because it is an vsuall thing for the godly to suffer at the hands of the wicked,Mayer. it may seeme a paradox which is here de­liuered. No man will hurt you, if ye be followers of that which is good. But it hath beene well resolued, that the hard mea­sure offered to Christians by persecutors, is no hurt vnto them. Chrysostome in that Homily intituled,Corysost Hom. Nemo laeditur, nisi à seipso. Nemo laeditur nisi à seip­so, [...], hath notably declared the truth of this, willing Olympias his friend, to whom he sent it, to reade it ouer daily, and if he could to run it by heart. Los­ses, saith he, pouerty, reproches, bands, banishments, or ser­uitude, or any other thing that we count euill, cannot hurt vs, because they touch not the Orthodox opinion concerning God, or vertue, or the soule, the seat of these, vnto which they are an ornament and true good. They onely are hurt that doe hurt, and not they which seeme to be hurt, vnlesse they will hurt themselues, through their impotency of minde and impa­tiēce.Nulla nocebit tibi aduers [...] as, si n [...]lla dom [...]netur in teiniquitas, Psal. 139.2. Aug. Serm. 107. de di­uersis. Tu noli tib [...] essemalus, li­bert te Deus à te. Quando [...]nim Deus gratia & misericordia sua de malo fa [...]at te, bonam, vn [...]e te liberat, nisi à terpso homine ma [...], omnino (frat [...]es mei [...] hoc ve [...]m, io [...]erin est, bec sixum, si Deus te liberauit a teipso, homine malo, nibi [...] tibi noc [...]bit, quasquis suerit in te alius homo malus. It is a true saying, None aduersity will hurt thee, if none iniquity reigneth in thee. And that of S. August. of that pray­er of Dauid, Lord deliuer me from the euill man. Be not thou euill to thy selfe, let God deliuer thee from thy selfe, for when God by his grace & mercy, of euill maketh thee good, whence doth he deliuer thee, but from thy selfe an euill man? And if [Page 105]God hath deliuered thee from thy selfe being euill, nothing shall hurt thee, whatsoeuer another euill man doth vnto thee.

Touching the place alledged out of Esay 8.11, 13. it hath beene sufficiently resolued already, as concerning the not fea­ring of their feare, and for sanctifying the Lord in our hearts, Luther hath spoken fully. It is the same in effect with that, Matth. 10.28. Feare not him that can kill the body, and then can goe no further, but feare him that can destroy body and soule in hell fire. Feare not their feare, is, feare not them that can kill the body, sanctifie the Lord in your hearts, is, feare him that can destroy body and soule in hell fire, let the dread and feare of him be so in you, as that ye may not be ouer-much troubled with any other feare. For the best may haue some feare of men, asParaphrasicald, Iusium qu [...]quid acciderit non conus [...]at. Met [...]s tangi potes [...] sed non perturba [...]i, Prou. 12.21. Hugo. Ioseph had of Archelaus, but he feareth not man ouermuch, according to the paraphrase. No accident can make the iust man sad, hee may be touched with feare, but not troubled, as the Lord hath said, Let not your hearts be troubled, neither feare yee, Iohn 14.1, 27.

Touching the apologie which we must be ready to make to euery one, that asketh; some thinke that it was meant of the dispersion of the Iewes, which were Christians, if any did que­stion with them about this iudgement vpon them: or else, that it is meant of all that come to baptisme, it being required that they should be able to giue account of their faith. But it is plainly meant of that defence of the truth, which euery one should be able to make, when by the aduersaries of the truth they were required hereunto, whensoeuer they should see that their apology, and the opening of the mysteries of Christiani­ty might doe good. Otherwise that rule is to be followed,Matth. 7. Cast not pearles before swine, &c. and as we are to vse patience in suffering, so we are to defend our cause with meeknesse, not with v [...]le and insolent speeches against our opposers, because we haue the truth on our side. This is the common course ge­nerally to be followed, euery one to labour to be furnished at the least with some generall arguments to confirme the truth, though the Apostles being extraordinary persons needed not to make any such preparation.Chrysost. Hom. 24. in Matth. Matth. 10.19. And thus Chrysostome recon­cileth this with that of our Sauiour, Take no thought what to [Page 106]say, this is spoken, saith he, to shew what the vertue of the spi­rit was in those extraordinary times, not that we should not doe what we can to arme our selues against the combat, when as euen out of the case of danger, euen the most eloquent and wise being vnprepared, become speechlesse in disputation.

Note,Note. that the onely sure way to b [...]reseured from all that might hurt vs, is to liue innocently, and not to hurt others by word or deed, no not being prouoked: for if any shall offer to doe any thing in this case against vs, they hurt themselues, and not vs, and further our blessednesse.

Note againe,Note. that a man may be vilely intreated outwardly, beaten, imprisoned, and tormented, and yet not hurt hereby, as all that suffer wrongfully being patient, and therefore no outward sufferings should moue vs, they are things not to be feared by a Christian, Quid homo hominem timeat in sinu Dei positus, saith Augustine.

Note lastly,Note. that it concerneth euery one, be he learned or vnlearned, to reade and studie vpon the holy Scriptures, that he may not be to seeke in his answers about the doctrine of faith,Hom. 16. in Io­han. when he is required thereunto. Chrysostome doth sharp­ly reproue Christians, that labour not for knowledge, that they may vnderstand the reason of the Christian faith, alleaging, how Artificers will fight in the defence of their profession, and the Gentiles will argue strongly for their superstition, and against the Christian religion: and yet hee saith, that many Christians are so ignorant, that they cannot giue an answer what the Trinity is, what the resurrection, or why Christ was incarnate at such a time? And lastly, he refuteth that tenent, that a simple soule is blessed, that is, one that is ignorant, and knoweth nothing. Oh how contrary to this is the teaching of the Papists at this day, who commend ignorance, and speake against reading of the Scriptures, as most dangerous?

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 [Page 122]most genuine.Vers 8. Ʋers. 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. ap [...]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. [...]emie [...]tiae au­ [...]. [...]a quae non [...] s [...]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 [Page 123]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 s [...]norit, gloria, & virtu­tis Der, & qui est c [...]us [...] su­per [...], re [...]s­cit. Cyprian. Epist. 5 [...] 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. 1 [...]. 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 1 [...]. Here may seeme to be some difficulty, what is meant by [Page 124]Gods house and by the iudgement spoken of, and in that it is further added,Oecumen. Basil. mag. if the righteous scarely be saued, &c. But Oecu­menius alone may resolue these things for all: By Gods house are meant the faithfull, who are the familiars, as it were, of God; by iudgement is not to be vnderstood condemnation, but an examining and trying by troubles in this world. Now it is vsuall amongst men to bee most offended with a mans neerest and dearest friend when he sinneth against him, and so God beginneth first to shew his anger against the faithfull during this life, which is the season for it, as the word [...] signifieth. In many places it is spoken almost to the same effect, as Amos 3.2. Esay 29.1. Ezech. 9.6. Ierem. 25.29. Pro. 11.31. and there be many examples of those, that being neere vnto the Lord, haue had iudgement vnto the death, and that for none of the greatest offences, as Vzzah, Iosiah, the Pro­phet that came to Ieroboam, and the men of Bethshemesh, and the subiects of Dauid, and some amongst the Corinthians, who are said for their disorderly comming to the Communi­on to haue fallen asleepe.1 Cor. 11. But that they were not destroyed in soule also appeareth, because he addeth, ye are iudged here, that ye may not perish with the world. If God be so seuere against his owne, offending, much more will he be terrible to the wicked his enemies.

Hieron. contr. Pelag. Iusius est quis meo, quod slo [...] et multis vir­tutibus; vix salua­tur in [...], quod in quibusdam Dei misericordia in­diget: saluaretur axtem facile, si [...]hil in se habe­ret maculae.Touching the righteous being scarcely saued, Ierome saith well, That none is perfectly righteous; but the faithfull that are so called are scarcely saued, because there be some faults in them still; they are said to be righteous, because they flourish with many vertues, but shall scarcely be saued, because in ma­ny things they need Gods mercy. And Oecumenius saith, that the righteous are saued with much difficulty, in regard of the violence wherewith the Kingdome of Heauen must be taken, and the sufferings to which they are exposed for Religions sake, which are sufficient, if God did not strengthen them greatly with his grace, to beat them from their Christian pro­fession to their euerlasting destruction. In a word, the mea­ning is, if the most holy and best must passe thorow such sharpe temporall iudgements before that they can be deliue­red from eternall destruction, the wicked and negligent [Page 125]doubtlesse shall rue it when the great Day of reckoning commeth.

Note,Note. that it ought to bee our daily meditation that this world and this life is fraile and transitory, that we may intend vertue the more earnestly, that will auaile vs when this life shall be ended.

Note againe,Note. that we ought to haue a care of preseruing one another from sinne, which is by a louing and milde carriage of our selues towards others, for thus many offences are pre­uented in our brethren, and so couered, and therefore wee must not see all that we see in others, but in loue winke at many things, so farre forth as not to be prouoked hereby, not to forbeare to reproue them, for this is alwaies necessary, Leu. 19.17.

Note moreouer,Note. that there is a fire thorow which the faith­full must goe, but it is in this world by persecution and aduer­sities, not in purgatory, which is imagined to be afterwards. And seeing the fire of afflictions is no strange matter, but or­dinary to the godly, we ought not to be affected with feare and terrour, as at some strange and vnwonted accident, but rather with ioy, which argueth an excellent Spirit, euen that of God to be in vs.

Lastly note,Note. that the punishments which haue beene and are inflicted vpon the faithfull, doe certainly argue the generall iudgement and condemnation of the wicked at the last Day: for it agreeth not with reason that holy men should be so se­uerely dealt withall for sinning once, and that in lesser mat­ters; and that vngodly prophane wretches, who make a trade of sinne, should passe on for euer without iudgement. There shall be a iudgement therefore doubtlesse, when all euill doers shall be paid home to the full for all their wickednesses. Nei­ther is it so easie to be saued from condemnation then, that all may hope well, for euen the best are in much hazzard, and doe with great difficulty and striuing obtaine euerlasting life in the end. Let all wicked and carelesse persons thinke vpon this and tremble.

BY Babylon here, all the Ancients generally,Mayer, Luther, Faber. and Luther and Faber vnderstand Rome, so called because of the idolatrous confusion that was then there, and cruelty that was vsed against the faithfull in that City; and this allegoricall Exposition follow all po­pish Writers, of whom Lorinus hath made a Catalogue to the number of 26. But Beza, and Piscator, Beza. Piscator. and other newer Writers, vnderstand Babylon in Chaldea, where Peter was when he wrote this Epistle, holding, that it cannot be proued that he was euer at Rome, and if he had meant the Church at Rome, he had no reason to conceale the name; and Luther saith, that he knoweth not, whether by Babylon here Rome be meant or no. It seemeth the more probable, that Rome is not meant, but Babylon properly vnderstood, because Peter was the Apostle of the circumcision, and therefore ac­cording to his Office, might well be in those parts where ma­ny Iewes were. But because it hath beene the common recei­ued opinion of the Church thorow so many ages, I subscribe rather to the allegoricall exposition, that Rome is meant here. For Peter was sent to preach vnto the Gentiles also, Act. 10. and so might well be at Rome, though there bee no certaine proofe hereof in sacred Story, but rather a probability that hee [Page 128]was not there. What if the Lord would guide this blessed A­postle, who was the first and chiefe in setting forth diuine My­steries, to name Rome Babylon, to giue the more light to that which should afterwards be prophesied of Rome vnder this name in the Reuelation? The Roman Catholikes contend the rather for this exposition of the name, that it may appeare that Peter was at Rome: But be it so, yet by their owne choice Rome is called Babylon in the phrase of Gods Spirit, and then Babylon is Rome, which is so infamous in the Reuelation, and that not heathen Rome, as they pretend, thinking thus to salue all againe; but popish Rome, as I haue shewed more at large there. His sonne Marcus, who is said to haue saluted them, was Marke the Euangelist, called his sonne, because he begat him by the Gospell, as Paul calleth Timotheus his sonne. Pis­cator speaketh of him as his naturall sonne; but Oecumenius confuteth that opinion, as hauing too weake a ground, viz. Act. 12. where it is said, that Peter came to the house of Ma­ry, the mother of Iohn, whose surname was Marke, that is, say some, to his owne house, where his wife and children were. But if this had beene meant, there could haue beene no reason to speake by a periphrasis, but directly and plainly.

Touching the saluting of one another with a kisse of chari­ty, enough hath beene spoken, 1 Cor. 16.20. Touching the Messenger that carried this Epistle, Siluanus, it is thought by many that he was the same who is called Silas, Act. 15.22. and whose name is prefixed with the name of Timotheus before some of Pauls Epistles.

From the words which I haue already expounded vnto these there is nothing difficult,Mayer. Vers. 9. sauing that vers. 9. he saith, that such an one is blinde, and forgetteth his washing of old from his sinnes.Luther. But that may be vnderstood thus, as Luther hath it, he cannot see the way to goe one right step towards the kingdome of heauen, & doth as if he forgat his baptisme recei­ued formerly for the remission of his sinnes, at what time there was a vow made of new obediēce, so that if he had a due remē ­brance of these things, he could not but doe better. That sins are washed away in baptisme is plaine, because we are inuited vpon this to be baptized, Acts 2.38. And S. Paul speaking of those that haue beene washed,1 Cor. 6.11. varieth the phrase and saith, Ye haue beene washed, August. contra epist. Pelag. c. 13. Dicimus, baptis­ma dare indul­gentiam omnium peccatorum, & auferre crimina, non radere. ye haue beene sanctified and iustified. And hereunto Augustine agreeth saying, In baptisme all our sinnes are pardoned and taken away, not pared onely. Hereupon the Papists inferre inherent righteousnesse, and an vtter abo­lishing of originall sinne in baptisme: but that this is false ap­peareth plainely from many places, Rom. 7.17. Gal. 5.17. Colos. 3.5. Wee are washed indeed from the sinne that wee brought into the world with vs, so as that it shall not be laid vnto our charge, but it remaineth still as a root of euill, as long as we liue, seeing otherwise all persons regenerate by baptisme should liue without actually offending, for so much as there were nothing to tempt to sinne, if this lust were quite rooted out and gone, Iames 1.13.

Touching the present Text.Vers. 10. Is not our election and calling sure without our endeuour?Quest. 1, Is it not firmely appointed by God from the beginning, who shall be saued, that he biddeth vs make it sure?

I answer also with Luther, Luther. that in respect of God it is firme [Page 137]and stable, but it is not sure to vs, but by endeuouring constant­ly and continually in good workes. The foundation of God indeed remaineth sure, but our faith wil be but little sure, if we be not carefull to leade a life worthy the faith and profession whereunto we are called. And therefore they are deceiued, that say, so they haue true faith they care not in what a small measure they haue it, and how little it be: for to get as strong a faith as may be will be little enough, seeing (as hath beene shewed in the former Epistle) euen the faithfull shall scarcely be saued.

But it is further demanded here; Quest. 2, Doe good workes then make vs sure, that we are in the number of them that shall be saued, and are we not then iustified hereby, as well as by faith, and is not euerlasting life a reward giuen for them?

Indeed the Papists teach so,Lorinus. and therefore they reade this place thus, Giue all diligence to make your calling and election sure by your good workes. And Lorinus findeth great fault with Caietan and Gagneus, and others of that side, that they follow rather this reading with vs, wherein the mention of good workes is left out, as it is also in the Greeke. But hee needed not to haue beene so hot, for though these words were in, as Robertus Stephanus alleageth three Greeke Copies wherein they were, [...], &c. yet it maketh nothing for the proofe of our iustification in part by workes, but onely declareth that a man cannot haue a firme and sure faith without good workes, the want of them causing a want of solid argu­ment to assure that we doe truly and rightly beleeue. And thus onely and none otherwise doe our good works make sure our calling and election, when we carefully attend vnto them. Touching the question of iustification by workes, and of the merit of workes, I haue spoken already vpon Rom. 3.28. and Iam. 2. For that point of the necessity of good works vnto sal­uatiō, w^ch Lorinus inferreth here, there is no man that I know that will contend with him about it. For we hold & teach, that good workes are necessary for euery one that would be saued, and that he hath but a vaine faith that is void of good workes; yet they are not necessary, as the meritorious cause of our sal­uation, but as the next words vers. 11. doe declare,Vers. 11. as the way [Page 138]and a plaine and wide open way to heauen: for so he saith, Thus a way shall be abundantly ministred vnto you to enter, Ephes. 2.10. &c. See also Ephes. 2.10.

But yet a third question remaineth,Quest. 3 and that is, whether a man can make his election sure, so as that hee may certainly be assured of his owne saluation?

Lorinus gathereth from hence,Lo [...]n [...]. that a man cannot be cer­taine, because such as are called and elected, are bidden to make their election sure, which they should not be, if by faith, which is wrought in a mans calling, he were sure already. But this is a meere cauill of a man wilfully blindfolding his eyes a­gainst the light. It is true indeed, that a man is not sure so soone as he is effectually called to beleeue: for there is a wea­ker faith, and a stronger faith: faith in the very first beginning giueth some assurance, but this assurance is confirmed more in time by goods workes. Though he which is conuerted at the first doth beleeue, yet being so newly come out of a sinfull e­state, he cannot but be full of doubtings and feares, through which his beleefe may yet be called vnbeleefe, as he that came to Christ for his childe spake of himselfe, Lord I beleeue, helpe mine vnbeleefe. And in this case it is that Peter biddeth to vse all diligence to make our calling and election sure. Or rather, because he that seemeth to be called and elected, may haply be outwardly called only: he willeth vs to approue our calling by a vertuous and holy life, that so we may be sure, whereas other­wise we should be deceiued. The true collection to be made from hence is, that a man may be sure and certaine of his sal­uation, and that he ought not to rest till he hath attained vnto it, by applying himselfe with all his power to liue so as becom­meth his Christian and holy calling. For otherwise it were a vaine precept to endeuour to become sure, if this were not to be attained vnto. I grant, that the law indeed requireth that which man cannot attaine to, touching doing, and yet not in vaine, because hereby wee are continually remembred what man was by creation, and now finding it to be otherwise with him, hereby occasion is giuen, the same charge still lying vpon him, to seeke out to another, that is, Christ, in and through whom hee may attaine to the perfect fulfilling of the [Page 139]Law. But the precept of the Gospell which is to beleeue, and to be strengthened in the faith through godly liuing, so that we may become sure of our saluation, is not such a thing, but that it may be fulfilled, being the last refuge left for man fallen now to recouer life againe, or else it were a vaine charge; euen as a man that is no way able to pay his debts, if hee be bidden to build a Church, or to deliuer vp such an house and ground to his Creditor, which he hath not, and so he shal be exempt from going to prison, should be but vainly conditioned withall: but being bidden to goe of his errand an hundred miles, he bea­ring his charges by the way also, and so all shall be forgiuen him (as there is no reasonable man, that hath a minde to for­giue his debtor vpon some condition, but will set such a con­dition as he can performe) he can performe what is inioyned him. But of this point of a certaine assurance of saluation to be attained by faith, I haue written already at large vpon Ro­mans 8.38.

Note,Note. that a wicked man loseth all the benefit of his bap­tisme and Christian profession: he hath indeed beene once wa­shed from his sinnes by baptisme, but all that benefit is now as a thing quite gone and forgotten, and he hath lost his way to heauen.

Note againe, that faith whereby we are iustified and saued,Note. is more certaine or vncertaine, as our care to leade a godly life is more or lesse. Only the godly Christian that from his heart-root desireth and laboureth to liue in the feare of God, and to be alwaies doing of good, can be sure that he is elected. All others may iustly feare a reprobation. The consideration of this election breedeth much anxiety in many, who are much troubled about it, in searching whether they be elected or no. But they begin at the wrong end: if any man would be sure in this regard, let him goe to worke as S. Peter here teacheth, liue godlily and holily, for otherwise to search about it, is but to enter in a Labyrinth or Maze, without euer finding an end.

He saith,Oecumen. in 2 Pet. 1. that we haue the word of prophesie the more sure, not because there was any prophesie before of this voice that came from heauen, but because by that voice comming from the Father we are confirmed, touching those things that were prophesied of the Sonne by the Prophets long agoe, and doe without question conclude, that all their prophesying is most certaine and stable. But this prophesying, he saith, was then a light shining in a darke or nasty place, till the Sun-beames came by Christ to inlighten the world, and this is the daies grow­ing light through that knowledge which we attaine vnto vn­der the Gospell. And if any man shall say, But why did not the Prophets expound and make more plaine what they pro­phesied, for so a great light might haue beene giuen long be­fore; he addeth, they prophesied as they were moued by the Spirit of God, neither were there prophesies of any priuate in­terpretation; so that, howsoeuer they vnderstood what they prophesied, yet they were not to explaine their prophesies to others, seeing that the Spirit moued them not to this, but to leaue them darke for others to study vpon them, till the time of light should come.

There is nothing of difficulty betwixt the former Text and this;Mayer. for when Peter speaketh of his departure hence, and of the Lords forewarning him hereof, he meaneth that forewar­ning, Iohn 21.19. and his being present to see Christs glo­ry, and to heare the voyce of the Father from Heauen was Matth. 17.

Touching the present Text,Luther. Luther saith, that the prophe­sie is called firmer, because we haue no such Prophets now, as were then.Faber Stapul. Faber by firmer vnderstandeth most firme, and taketh it not as spoken comparatiuely preferring old prophe­sies for certainty, before the present preaching of the Apostles, than which nothing can be more certaine. Or else he calleth it firmer in respect of the knowledge what was meant thereby, by the illumination of the holy Ghost, the Apostles had not a coniecturall prophesie; as others that conceiued erroneously [Page 141]thereof, but more firme, because they were sure, that thus vn­derstood it was true. The. Aquinas and Gorran say,Tho. Aquin Gorran. that the prophesie touching Christ of old by Dauid, Psal. 2. Thou art my Sonne, this day haue I begotten thee, is said to be more firme in respect of the Iewes, who beleeued the Prophets rather than the Apostles. Beza also consenteth with this,Beza. but rather would haue the comparatiue here vsed, taken for the superla­tiue, most firme. So likewise Beda, and Gagneus, and Lyra, and Augustine also. The authority of the old Prophets was such,Aug. serm. 27. de verb. apost. ca. 4. Quis nostrum non miretur, cer­tiorem Propheti­cum sermonem dici, quàm vox de Coelo. Certiorem dixit, non meliorem, non veriorem. Quid est ergo certiorem, in quo magis confirmetur auditor? Quare hoc? Quoniam sunt homines infideles, qui sic detrahunt Christo, vt dicant, eum magicis artibus fecisse quae fecit. Possent ergo infideles etiam istam vocem de­latam de Coelo per coniecturas humanas, & illicitas curiositates ad magicam artem referre. Sed Pro­phetae ante fuere. Si ergo magicis artibus fecit vt coleretur, nunquid magus erat antequam natus? as that it had beene a long time receiued for certaine, and great reuerence was giuen thereunto, both by Iewes and Gentiles, euer since the translation of the old Testament by the 72, at the appointment of Ptolomee Philadelphus King of Aegypt.

And to this exposition, as the most genuine, doe I sub­scribe. For if Peter had meant a most firme prophesie, hee would haue spoken in the superlatiue, not in the comparatiue degree; and to say that there are no such Prophets vnder the new Testament, as were vnder the old, is without all ground, seeing they had the same spirit. Lastly, this is not spoken a­gainst those that erroneously interpreted the Prophets, but for further confirmation of those that would not so readily receiue any thing lately done or said, because they suspected fraud, whom he therefore referreth to the Prophets, not only in this particular vttered by the voyce from Heauen, but in all other things concerning the Messiah.

Touching the words following, the words translated in a darke place, are, [...], in a squalide filthy place, such as this world is by reason of the great corruption in it.Oecumen. Oe­cumenius seemeth to vnderstand it as spoken with reference to former times. And it is one exposition brought by Faber, Faber Stapul. that the old Law is a shadow and figure darkly setting forth the mysteries of Christ, vntill the day of the new Law by the comming of Christ waxeth light, and the day-starre of the [Page 142]Sunne of righteousnesse, that is, the Gospell arise in their hearts, they being conuerted vnto it: and thus Luther, Beza, Piscator, &c. vnderstand it also. Faber hath also another ex­position, whereby the day of iudgement, or the great light, af­ter that time, to those that are glorified, is vnderstood by the day waxing light, and the day-starre arising, for then we shall know as we are knowne, and all the light of Prophets and A­postles here is but like a Candle in a darke place, in comparison of that most glorious light. Thus S. August. serm. 237. de temp. In die ambulamus comparat. infi­delium, compa­rat. verò illius diei, in qua re­surgent mortui, adhuc nox su­mus. Augustine vnderstan­deth it, as it seemeth by these words of his: We walke in the day in respect of Infidels: but in respect of that day, when the dead shall rise, we are yet night: and so he reconcileth Paul and Peter, whereas Rom. 13.12. he saith, The night is past, and the day is come. But Peter here speaketh of the day, as to come. And in another place he saith further, Aug. Tract. 35. in Iohan. Tunc praesenti tali die lucernae non e­runt necessariae, non legetur nobis Propheta, non a­perietur codex Apostoli, non requiretur te­stimonium Io­hannis, non ipso indigebimus E­uangelio. Omnes Scripturae tollen­tur de medio, quae nobis in huins sae­culi nocte tan­quam lucernae accendebantur. Tho. Aquin.in speaking of the disco­uering of all things at the day of iudgemēt, when that day com­meth light shall not be needfull; the Prophets shall not be read, nor the booke of the Apostles opened; the testimony of Iohn shall not be required; we shall not need the Gospell, all Scriptures shall be taken away, which as lights haue beene set vp in the night of this world. To this exposition subscribeth Prosper and Tho. Aquinas, Gorran and Gagneus, and many more. Yet Tho. Aquinas distinguisheth betwixt the day wax­ing light, and the day-starre arising; vnderstanding by the one, the open knowledge of Christs diuinity; by the other, the o­pen knowledge of his humanity: or by the one, the know­ledge which the Saints haue before the iudgement be past; by the other, that is, the day waxing light, their knowledge after­wards. This, howsoeuer it hath great and learned Authors, yet seeing this speech is directed to them that did not yet so esteeme of the Apostles, and rest in their testimony touching Christ, doth not agree so well, because they should grow to be more fully informed by the light of the Gospell in time, and therefore I preferre rather the former exposition. For so much as they did not yet giue such certaine credit to the Apostles, the Gospell hauing not yet so fully inlightened them, he saith, that they did well to attend to the Prophets, till the day of E­uangelicall knowledge should come, and the day-starre Christ [Page 143]should arise in their hearts by his holy spirit inlightning them so, as that they should perfectly know these things.

Touching the next words, Knowing this first, Vers. 20. that no prophe­sie of Scripture is of any priuate interpretation, &c. The mea­ning is, now that ye haue the Prophets and attend vnto them, before yee receiue any interpretation that shall by false Pro­phets be offered vnto you, as their priuate phantasies leade them, ye must know, that no such prophesie is to be receiued with such interpretation, but as it hath pleased Gods spirit, from whom prophesies come, to explaine and make manifest the obscurities thereof, because as the prophesie is not of man, but of the spirit of God; so that is not to be receiued as the meaning thereof, which man deuiseth, but which the same spirit mouing the Apostles and apostolicall men to expound it, declareth to be the meaning. The true interpretation,Luther. as Lu­ther hath it, is that which is approued by other places of holy Scripture, and that w^ch cannot hence be proued is a priuate in­terpretation, how ancient & how great a name soeuer he hath that is the author of it. The Papists oppose a priuate interpreta­tion to the common exposition giuen by the Church, wherein the Pope is the chiefe, and so would haue none exposition re­ceiued, but what the Church of Rome (swayed by the Pope) is pleased to giue. But in contending thus for a publike expo­sition, they make way for the priuate phantasies of ignorant and sensuall beasts, such as many Popes haue beene. A priuate exposition is opposed to that of men holy and learned in the Scriptures, and so able to make good thereby the exposition: brought by them. If any wicked or prophane man shall bring an interpretation, or though he be well affected, if he be igno­rant and wanteth iudgement, it is to be reiected as a priuate in­terpretation: that which is brought by the godly and learned, who are called to the expounding of the Scriptures, being made euident by other places of Scripture, is to be receiued. If it be obiected thus, there can be no certainty, seeing one bringeth one exposition, and another another. I answer, that in fundamentall points the godly and learned that proue their expositions by the Scriptures, cannot differ; and if they should, a Councell met together to reconcile the difference, [Page 144]chusing one for president by a ioynt consent, the assistance of the spirit being first craued, could not differ; and in the meane season what exposition we are by the spirit directed vnto, ha­uing by prayer recommended our selues vnto God, is to be embraced, so that we haue euidence of Scripture therefore. In points of lesse moment the differences shall not need to trouble vs, wee may follow that which is most probable to vs, seeing as Augustine speaketh herein, Quisque suo sensu abundat.

Note,Note. what a time of light we liue in now vnder the Go­spel, so many as haue heartily embraced it. Before there was no more but (as it were) the light of a Candle in a darke place, a small light was giuen in the mysteries of saluation by the Law and the Prophets, able to inlighten but one Nation, as The­odoret speaketh. But now it is the cleare day-light extending into all parts. And therefore it behoueth vs to walke in the light, lest it turne to our greater condemnation, Iohn 3.19.

Note againe,Note. that whatsoeuer any man bringeth out of the Scriptures, is not truth and to be embraced, but what is to be approued by the Scriptures; and therefore the new Creed, and all the superstitious and idolatrous worship of the Church of Rome is vtterly to be reiected, as comming from false Pro­phets, and not from any moued by the spirit of God, seeing it is altogether without ground in the holy Scriptures, especi­ally the chiefe point of the Popes head-ship and infallibility, whereupon all the rest hangeth.

THese words were easie enough to be vn­derstood,Mayer. but that the word heresies needeth some explication, and how false Teachers, who, hee saith, shall be damned, are called such as the Lord hath bought. And lastly,Vers. 4. that passage of the Angels that sinned, being kept in chaines of darknesse vnto iudgement.

Touching Heresies, it is a word comming of [...], signi­fying [Page 146]to choose, and hath beene commonly taken for any sect of Philosophers which followed that kinde of discipline which each one chose vnto it selfe. And this word is often vsed without contumely, not only amongst prophane Writers, but euen in the holy Scriptures, as where Paul saith, that hee worshipped God according to the most exact sect of their re­ligion; the word translated Sect,Act. 26. is heresie: Againe he saith, according to that way which they call heresie I worship God: Act. 24. and by others we know,Act. 28. that this sect or heresie is euery where spoken against. But sometime it is vnderstood of a kinde of doctrine contrary to the truth, which men haue chosen to follow and will not be here-from reclaimed, as here and Titus 3. Gal. 5. 1 Cor. 11. &c. if such doctrine be simply held, it is error; but if obstinately cleaued vnto, it is damnable heresie.

2 Touching that saying, Denying the Lord that bought them; none are properly said to be bought by the Lord, but the E­lect; yet in a large sense, all to whom the Gospell commeth are said to be bought by him, yea all men, because the price by him payed is sufficient to ransome all; neither is it by any de­fect therein that any perish, but through their owne wicked­nesse and vnbeleefe. If the question be, who these false teach­ers are amongst Christians that deny the Lord, Lorinus telleth you, that they be the Lutheran and Caluinist Heretiques, as well as the Arrians, Manniches, Eutycheans and Nestorians of old, for in speaking things vnworthy of Christ, they doe (saith he) in effect deny him, when they teach, that he despai­red and suffered the paines of the damned, and that his re­demption is ineffectuall to Infants, because originall sinne is not taken away in them: and lastly, by deuising such doctrine, sacraments, and meanes of saluation, as are contrary to that which was by him propounded.

But the Iesuice doth greatly wrong both Luther and Caluin herein, for they haue no such doctrines, but they are his owne imaginations. Only because as he that is charged with theft, hauing nothing to say to cleare himselfe, is wont to call him a theefe that impeacheth him; so the Papists being by vs iust­ly charged by their doctrines to deny the Lord, they reply and say, That we doe so. Whereas indeed, their doctrine is [Page 147]a denying of such a Christ as is set forth in the holy Scriptures. For he is our onely Mediator and Aduocate, and by the merit of his death alone we are saued, and that which he hath suffe­red doth fully satisfie for all our sinnes: but they teach more Mediators, the merit of our owne workes, and that by our owne sufferings here and in Purgatory, we must satisfie in part for our sinnes. The Scriptures set forth such a Christ as is Lord ouer all; but they doe in effect subiect him to the Pope, ascribing to him power to make more Lawes than Christ hath made, and to dispense with his ordinances as in the Lords Supper, when Christ hath appointed to take the cup as well as the Bread, the Cup shall be permitted only to such as the Pope thinketh fit. Yee your selues therefore (O ye popish Doctors) are here taxed to deny the Lord Iesus, and to be the Authors of damnable heresies.

3 Touching the Angels that sinned; the question is, what was their sinne, whether they sinned irrecouerably, and why,Vers. [...]. see­ing there is redemption for man, they are thrust into hell without redemption; and where this place of darknesse is, in which they are said to be chained? It is commonly agreed, though their sinne be no where expressed, that it was most probably pride,Tertul. lib. de pa­tient. Basil. Hom­de inuidia. Cypri­an. de inuid. &c. and aspiring to bee like vnto God in power and authority ouer all the creatures, and being free from the empire of a Superiour, as most Expositors agree; and vnto this some light is giuen in diuers places of holy Scripture, as Esay 14.11. Ezech. 28.12. Iob 41.25. Luk. 10.18. 1 Tim. 3.6. Now the sinne of the Angels is thought not to bee so plainly decla­red, because God hath not prouided for their restitution, but onely for the restitution of man. Athanasius telleth of some,Athan. euaest 6. ad Antioch. that held the sinne of the Angels to be their refusing to wor­ship Adam, being by God commanded so to doe: but this is a fiction, and ascribed to Mahumet by Carthusianus, and to certaine doting Iewes by Galatinus. What sort of Angels fell, and whether the rest were lead by one, diuers coniecture di­uersly. It is most probable that some euen of the highest ranks fell, because they are set forth by such names, Ephes. 6.12. and Lucifer is spoken of as a ring-leader vnto them, Esa. 14.11. Reuel. 1.2. As for the possibility of recouering, some are of opi­nion, [Page 148]that sinning all in one instant, betwixt the time of their sinne and this punishment,Scotus. Gabriel. Salmeron. Nissen. Nemesi­us, Damascen. Quod bominibus mors, hoc angelis lapsus fuit, post quem non est pae­nitentiae locus, vt neque homini post mortem. Greg. 2. Mor. c. 3. Deus apostatam spiritum ad pae­nitentiam ne­quaquà reuocat. Fulgent. de fide cap. 3. August. Enchir. cap. 28. Greg. Mor. 4. c. 10. Isidor. de summo hono c. 12. Prosp. lib. de di­mid. temp. cap. 2. there was a space of time wherein they might haue repented if they would; as a man that is in a dangerous way hath power to returne. But most are of the contrary opinion, as Nissenus, Damascen, and Nemesius, whose saying it is, The fall of the Angels was the same with death to men, after which there is no place for repentance, as after death there is none for men.

And Gregory saith, God calleth not an apostat spirit to re­pentance: and with them consent Isidorus, Fulgentius, Pro­sper, &c. yeelding also some reason for it; as the good Angels cannot fall because God vpholdeth them by his grace, so the euill could not recouer because grace is denied vnto them. But why is grace denied vnto the Angels falling more than vnto man? Saint Augustine answereth, because the Angels sinned without any suggestion mouing them thereunto, but man by the suggestion of the Serpent. Gregory, that the An­gels were stronger, and wiser, and perfecter than man, and therefore for them to fall it was more odious. Proster and Isi­dorus, that man falling, all mankinde was liable to perdition; but though the Angels that fell bee without redemption de­stroyed, yet many stood still; and for a supply of them that fell, the Elect amongst men are taken into their roome.

Touching the place into which the Angels falling were thrust, the words are [...], Thrust­ing them into hell, he deliuered them to chaines of darknesse. The vulgar Latine translation hath it, rudentibus inferni detractos in tartarum tradidit cruciandos; he deliuered them to be tormen­ted, being drawne downe into hell by the cable ropes of hell. And Th. Aquin. Tho. Aquinas. following this, saith, That by the cables of hell are set forth their attempts in pride against God: for as by the cables the sailes are hoised vp and so they are blowne, and the ship is by this meanes carried on; so by those proud attempts of theirs they were carried downe to hell:Beda. thus Beda also. But taking the words as they are in the Greeke, here is not set forth by what meanes they were cast into hell, but how fast they are kept there, euen as a prisoner that lieth in a dungeon fast bound with fetters of iron, so they are bound with chaines [Page 149]of darknesse, that is, they are kept in the darknesse-of hellish misery as if they were bound with chaines, being yet to re­ceiue more exact torments at the Day of Iudgement. Some, because darknesse is spoken of, thinke that the place wherein they are kept is some dungeon-like darke pit within the bow­els of the earth: but some, that it is this aire, and that there they are in darknesse, that is, in misery; euen as a man in a bur­ning Feuer,Beda. wheresoeuer he be laid is still tormented with the burning heat of his disease. And most are of this opinion, for Ierome saith, that hell is in this aire,Ieron. in Eph. 6. and that it is the common opinion of all the Fathers, that the aire is full of euill spirits. And Augustine saith, that the aire is called hell,Aug. lib. 8. de ci­uic. c. 22. because it is the inferiour part of the world: so also Chrysost. in 1 Thes. Hom. 11. Tertul. Apoc. cap. 22. Theodoret. 4. de affect. Graec. Bern. ser. 72. in Psal. qui habitat. Luther. Luther without mentio­ning any place saith, That they are held with the chaines of obstinacy and desperation. Beza, Beza. with the chaines of mise­ry. And it should seeme, that whatsoeuer they shall be hereaf­ter, yet now they are not in any inner place of the earth, but here in the lowest region of the aire, because the Deuill is cal­led the prince of the aire; and as if the time were not yet come to bee sent into the bottomlesse pit, they expostulate with Christ, Why art thou come to torment vs before the time? and send vs not, saith the Legion, into the bottomlesse pit. I doe therefore (following the most receiued opinion) hold, that the euill Angels are said to bee kept in chaines of dark­nesse, not meaning that they are in the bottomlesse pit, where is vtter darknesse, but of obstinacy and desperation, which is a spirituall darknesse, as to beleeue and to haue comfort to­wards God is to be in the light. But at the Day of Iudgement they shall be sent into the place appointed for them, where there is vtter darknesse, which is most probably in the bowels of the earth, where also some of them are now kept for the tormenting of the soules of the damned, which doubtlesse goe thither immediatly after the departure out of their bodies.

Note,Note. that heresies touching Christ are in effect a denying of him, and so tend to the damnation of those that hold them, and therefore the heresies of popery being such, let vs take [Page 150]heed of them and flie from them, euen as we would flie dam­nation.

Note againe,Note. that the seuerity of God is such against sinne, as that of what sort or quality soeuer they be that sinne, they shall not be spared: for none can be so glorious and so great as the Angels, yet hell torments are the reward of them sinning.

Here is in short spoken the same that is more largely deliuered by Iude, Occumen. Iude Epist. v. 9. so that by those words these may be expounded. They beare not, that is, they offer not blasphemous speeches against the Deuill, who was sometime a Prince for reuerence to that glory of which sometime he was partaker. And the Argument here vsed, is à maiore. If the Deuill, who is more worthy to be railed vpon, yet because he hath beene partaker of a cer­taine glory, was herein forborne by the good Angels, and by Michael for example, then much more should these railers be­ing but men, and the glories which they raile vpon constitu­ted by God, forbeare to prosecute them with calumnies and opprobrious words.

The Angels doe not beare the execrable iudgement that is a­gainst them; Th. Aquinas in 2 Peter 2. that is, the euill Angels, who are more able to beare punishments than feeble and weake man, yet beare not the iudgements of God against them, but doe execrate them by murmuring there-against, for which cause it is called the execrable iudgement; then much lesse will these sensuall men, of whom he speaketh, be able to beare the iudgements that will come vpon them.Glos. Ordin. Or else, according to the glosse, if the De­uils onely by suggestion stirring vp to the heresies, the blas­phemy and contempt before spoken of, shall not bee able to beare the punishment, much lesse wicked men, that are the actors herein in their owne persons.

Most Expositors follow the same with Oecumenius, Mayer. as Didy­mus, Gagneus, Salmeron, Turrianus, and Beza. But Luther followeth the other, and Gorran. There are also other expo­sitions [Page 151]as that the Deuils blaspheme not God,Faber Stapul. Hugo. Clarius. though they endure such intolerable torments, being pressed by the weight of the punishment, so as that they dare not so to doe. Or that they dare not,Arias Montanus in Dan. 10.5. though they bee fallen from the obedi­dience of God, to giue sentence against the principles of the true Religion to refell them, as the false teachers durst. I sub­scribe to the first, both because it is most agreeable to the mat­ter in hand, and the words before going, and most plainly il­lustrated by that of Iude being spoken vpon the same occasi­on. In the former verse he taxeth the false teachers for blas­pheming of the Glories, that is, Gods Magistrates: here to shew the hainousnesse of the sin, he bringeth in the example of the Angels, which are farre more excellent, yet they giue not blasphemous iudgement against such as haue beene Glories, though now they be fallen, remembring that what is done is before the Lord, to whom all owe such reuerence, as not to breake into railing one against another, much lesse against those that be of emineney. So that when he saith against them, he meaneth not the Glories before spoken, but others that had beene Glories in heauenly places, and still retaine the title of Principalities, &c. Ephes. 6.12. If it be expounded of the euill Angels, there is not the like againe to be found, where An­gels set forth by a kinde of excellency are euill Angels, for when such are spoken of, there is alwaies annexed somewhat, whereby it may be gathered that they are such. Againe, being thus vnderstood, the words would neither carry any good sense in themselues, nor agree to that which went before. They beare not blasphemous iudgement against them: if hee had meant their owne iudgement and condemnation, he would haue added against themselues, and not against them, and he would not haue called this iudgement blasphemous, seeing it is the iudgement wherewith the Lord iudgeth them. And touching the words before going, being against false teach­ers, for their railing vpon persons of eminency, to aggrauate which sinne, an argument is here taken from the Angels, there will be no correspondency herein vnto them, if by the Angels are to be vnderstood euill Angels, and by the blasphemous iudgement their condemnation. For if it had beene thus [Page 152]meant, he would haue said before, but these contemners of au­thority shall neuer be able to beare the iudgement due vnto them therefore, for the very Angels, who are of more power, beare not, &c. whereas no comparison is made betwixt bea­ring of punishments, but betwixt the impudency of the one in railing, and the modesty of the other in forbearing.

Touching the words following, vers. Vers. 12. 12. made to bee taken and destroied. False teachers are compared to bruit beasts, be­cause as they haue nothing but nature in them,Beda. for foods sake do aduenture themselues into the snare or net, and so be taken and killed; in like manner these in following their owne corrupt affections are taken of the Deuill by their heresies, and after­wards destroyed for euer.Vers. 15. vers. 15. They are compared vnto Balaam the sonne of Bosor, and the comparison is most fit, both in respect of the signification of the words,Tho. Aquinas. Balaam, a vaine people; Bosor, carnall: and because as in him there was a desire of promotion and riches, and a malicious minde a­gainst Gods people, so is there in the Heretikes here prophe­sied of, as is apparant in the papacy.

Note,Note. that the very Angels being our leaders in their owne example, a reuerent respect is to be giuen to men in eminent place though they be euill, neither are they to be railed vpon. For against this God sometime made a Law, Thou shalt not blaspheme the high Priest of thy people: wherefore Paul being charged herewith, excused himselfe, saying, I knew not that he was the high Priest.

Note againe,Note. that it is no railing to bee condemned, but a commendable painting out of wicked men in their odious co­lours, that others may detest such vices, rhetorically to de­claime against them, calling them by names most odious in speaking vnto the people of God, who may be in danger by reason of them.

There is nothing difficult from the words before expoun­ded hitherto,Mayer. but only that vers. Verse 18. 18. it is spoken of such as had escaped from these false teachers, yet by their boasting words were brought backe to error. But it is agreed amongst Expo­sitors, that this escaping was by the embracing of the truth, from which, they being not so firmely grounded, they were againe by deceit seduced to error. Luther applieth all, and that not vniustly, to the popish shauelings, especially the Monkes & Friers, who are properly painted out, when as v. 13. they are said to feast with them, or as Luther hath it,Vers. 13. Devestro conuiuantur, They liue plentifully vpon yours, that is, vpon that which was giuen for the maintenance of the poore, vpon it do they liue in idlenesse and pampering of their bodies. For these speake the swelling words of vanity, extolling virginity, and speaking of the merit thereof, thus putting downe the Faith of Christ, and making way indeed to a life in all lust & filthinesse. Touching the present place, the difficulty is about a mans esca­ping of the filthinesse of the world, & being againe intangled, whether can any that are truly sanctified be corrupted againe and damned. It is commonly answered, That no true sanctifi­cation is here meant, but that which is externall in the know­ledge and acknowledgement of the truth, viz. that by Faith in Iesus Christ onely we are iustified and saued: for when as a man embraceth this doctrine and is baptized, hee is said to haue escaped the filthinesse of the world; but falling into er­ror, whereby this true faith is ouerthrowne, he is againe in­tangled. And in saying thus,Mat. 12.49. Saint Peter alludeth vnto that of our Sauiour Christ, where he speaketh of the danger of a man, out of whom the ill spirit is gone, but he afterwards en­treth againe bringing with him seuen spirits worse than him­selfe. Saint Augustine expoundeth it of those,Quaest Euang. lib. 1. cap. 8. that from con­tinency returne to liue after the manner of wordly men againe. But that is improbable, because there were not then any such orders of continent persons, and to liue after the manner of secular men, in a married estate cannot, according to [Page 154]the Scripture phrase be vnderstood by the filthinesse of the world. Rather because they, of whom hee speaketh, are set forth, as to be Heretikes in opinion, so to be corrupt & carnall in their life and conuersation; this their falling away in man­ners as well as in doctrine is here described, when at the first embracing of the truth they liued in temperance and conti­nency, now being fallen into error they are withall of a most scandalous and lewd life. Their latter end is said to be worse than their beginning, to shew as in the next words expressed, that their estate is now much more damnable than if they had neuer heard or receiued the Gospell at all.

It had beene better for them not to haue knowne the way of truth, Vers. 21. &c. that is, it had beene a lesse sinne in them, for neither of them is good,Rom. 2.5. seeing they that sinne without the Law, shall also perish without the Law.

Note,Note. when the knowledge of our Lord Iesus is rightly said to be in any man, viz. when sanctity and holinesse of life is ioyned therewith: he that vnderstandeth the Doctrine of the Christian Religion, but is of a lewd life, knoweth not Christ, a property of the knowledge of whom it is to depart from the filthinesse that the world of wicked people wallow in.

Note againe,Note. that with corruption in doctrine entreth also corruption in manners; it is the truth that sanctifieth, error corrupteth, as is euident both in Papists, and Anabaptists, and Heretikes of all sorts. How notorious haue they beene for fleshly vncleannesses in all ages? And the reason is, because the Spirit of grace accompanieth the truth, but not error; an vncleane spirit domineereth where that is maintained.

Lastly note,Note. that it standeth euery man in hand to take heed that he be not seduced, for the case of such a man is farre more dangerous, than of one that hath originally erred: for such are not lightly brought home by repentance, and they are commonly most infest enemies to the truth, and therefore as a relapse into a great sicknesse, so their case is most dangerous.

IN the History of the Creation it appeareth,Oecumen. in 2 Pet. 3. how the Heauens and the Earth were set out of the waters: for God commanded that a Firmament should be in the midst of the waters, that is, a more firme existence of waters, and this he called Heauen: and when as the earth was ouerwhelmed with waters, he likewise commanded the waters to gather together that it might appeare, and thus the earth was set out of the waters, the materiall cause being hereby designed, and by the waters noting out the finall; and as the earth came out of the waters at Gods command, so likewise the Heauens. For both are made out of the waters, the aire called Heauen out of their exhalation, and the earth out of their concretion. The earth therefore is out of the water, because made out of it, and by the water, because hereby, as by a kinde of glue is as it were cemented and made to hang together, which otherwise would dissolue and vanish into dust and aire. And as the Heauens and Earth had their beginning at the first from waters, so the force whereby vnder God commanding, grow­eth the concretion of the one, and the exhalation of the other is fire. Wherefore, as from these two all things had their be­ginning, so for sinne they haue beene destroyed by water, and shall againe be destroyed by fire, as not only Christians teach, [Page 156]but also Hyraclitus Ephesius, and Empedocles Etneus. The Heauens and the Earth, &c. that is, such things as are vsefull for the sustentation of mans life, as Corne, Grasse, Trees and Beasts, &c. and not the substance of the Heauens and Earth. For man hauing grieuously sinned, the world is said to haue beene destroyed therefore by water, yet it was not consumed: so hauing beene replenished againe, and both by Law and Gospell men being dealt withall to walke in obedience to God, but yet few profiting hereby, it is kept to be destroyed by fire; yet that as when a man purgeth things in the fire to fine them, or buildeth his house anew by vsing still the former materials, so when the Lord saith, that he will make a new Heauen and a new Earth, and that this world shall be burnt vp with fire, it is meant only that the vtensils hereof, which serue for a corporall life, shall be consumed by fire, of which there shall be no further vse: seeing we shall all then be spiri­tuall, and thus a new face of all things shall appeare, in which regard it is called a new Heauen and a new Earth, because those growing things which would then be superfluous being taken away, whatsoeuer auaileth to the adorning and beauti­fying of this world, and is needfull to the incorruptible life to come shall be added. That these outward things are corrup­tible and subiect to destruction, appeareth by their daily in­creasing and dying againe. The reason why the world made in an excellent manner at the first, hath beene and shall bee a­gaine destroyed, is the sinne of man, whereby the creatures be­come subiect vnto vanity: Whereby the world that then was, being ouerwhelmed with water, perished. [...], that is, by which Heauen and Earth, for the windowes of Heauen were opened, and the fountaines of the deepe were broken vp, and so the world was drowned.Th. Aquinas in 2 Peter 3. By the Heauens here is to be vn­derstood the aire, for thus the Fowles are called the Fowles of Heauen; they are said to haue beene of old, because they were amongst the first of the creatures, and in another manner then now, that is, calme and free from cold winds and tempests, and so was the earth more plaine and fertill, consisting out of the water, that is, by being discouered, when at the Word of God the waters were gathered together, and by the water, [Page 157]that is, as Beda hath it,Beda. because by the diuine disposition it is all full of veines of water, euen as a mans body is full of bloud, otherwise it could not stand but would be reduced into dust, according to Philosophy, in regard of the great drinesse there­of. Or else the earth is said to be out of the waters, as the mat­ter thereof, and by the waters, because without water it could not be fruitfull. By which, that is, in which parts of aire and earth the world that then was perished; that is, in respect of the inhabitants, and the outward forme of the aire, which by rea­son of the waters long occupying, the place thereof was made grosser, and the earth more muddy, and the water thicker by reason of the long commixion of the earth and water together. But the heauens and earth that now are, that is, not differing in substance from that those were before, but in quality; are re­serued, that is, restored to their proper place and condition for the vse of the creatures. And the aire is here still called the Heauens in the plurall number, in respect of the diuers Regions and Hemispheres thereof. These are to be purged by fire.

This they are willingly ignorant of, that is,Luther in 2 Pet. 3. though they can­not but know it, yet they wilfully shut their eyes against it: for hereby they could not but learne the power of God suppor­ting the world, which would otherwise bee ouerwhelmed with waters, and the iustice of God against sinne destroying by water, plainly intimating another most fearefull destructi­on to come at the last day, seeing it is so plainly threatned as that was. The Heauen and Earth that then were, stood out of the water and by the water, that is, the Heauen out of the wa­ter, because it was made of water, and the earth by the water, because it standeth in the waters, by the Word and command of God, or else it could not so doe, but haue long agoe beene drowned: yet neuerthelesse, the world that then was perished, Vers. 6. and so vpon the sudden all things in Heauen and Earth shall perish by fire, all being turned into a fiery flame and burnt to ashes, as then all things were changed by the waters.

The exposition of this place is easie enough in all other things but onely for these words, the Heauens were of old, Mayer. and the Earth set out of the waters and by the waters by the Word of [Page 158]God. August. de Ci­uit. Dei. l. 20. c. 18. Many vnderstand the participle [...] set out, as equal­ly belonging to the Heauen and the Earth, and so expound, out of the waters, and by the waters, of them both, as you may see in the exposition of Oecumenius, Erasin. Beda. and Luther; and Erasmus alleageth Beda reading it thus, The Heauens were constituted of old out of the water and by the water. But Thomas Aquinas referreth these words, Out of the water and by the water, onely to the earth:Beza. and Beza making the distinction at these words, The Heauens were of old, and then adding, and the Earth con­sisting out of the waters, &c. affirming, that in the most ancient Copies consenting in one it is thus, and our new Translation, That by the Word of God the Heauens-were of old, and then after a point of distinction, and the Earth standing out of the wa­ters, Piscator. &c. Beza and Piscator, for by the waters, reade in the wa­ters, Gagneus. as also 1 Pet. 3.20. Gagneus, a iudicious, though a Po­pish writer, although he be altogether against that reading of Erasmus, as being contrary to all Greeke Copies, yet he saith, That the Greekes generally vnderstood the matter out of which the Heauens were made to be here intimated, and hee saith, that he verily thinketh nothing else to be meant heare, but that the Heauens and the Earth were made of water; for (saith he) if his drift touching the Heauens should be onely to teach that they were of old,Caietan. who knoweth not that? Caietan saith, That the Heauens and the Earth are said to be out of the water, because these creatures which are of the aire, and they which liue vpon the earth also haue their beginning from wa­ter: but this is forced. I subscribe to Beza for the reading, as indeed none can deny it; but with Gagneus and the Greeks I hold, that as the earth was set out of the waters, and consist­eth by the waters, because at the first no earth appeared, but all was couered with water; but the waters being commanded to gather together, the earth appeared, and it is by the waters as it were cemented and conglutinated, as Oecumenius speak­eth, which is in short here expressed; so because in the Histo­ry of Genesis, to which this place hath reference, the making of the Heauens is so set forth as that we may easily gather how they are out of the water and by the water, I cannot hold this to be also intimated here. For the Firmament betweene the [Page 159]waters and the waters is called Heauen; this was out of the wa­ters, because before the diuision betwixt the waters aboue and the waters beneath it appeared not; but after it came out betwixt them both, & it is by the waters, because in the midst of them, by being as much as in. So that when he saith, The heauens were of old, it is to be vnderstood, constituted out of the teaters & by or in the waters; quod enim subint elligitur non deest. Whereas it is obiected by some, that though by the Heauen the Aire bee vnderstood, yet by Heauens in the plurall number it is neuer so taken. I answer, that it may well be set forth in the plurall number in respect of the diuers Regions, neither is there any word in the Hebrew signifying Heauen, but in the plu­rall number.

Touching the drift of the Apostle here thus mentioning the first originall of the Heauens and the Earth, it is very aptly and pertinently done; for as by the power of God, and accor­ding to his Word, the Heauens and the Earth were made at the first, and wonderfully separated from the waters, being no lesse miraculously preserued in that estate, so by waters all things were drowned againe, and once more by the same di­uine appointment shall all things be destroyed by fire: for he that by his Word hath done these things already, how shall it be doubted, but hauing said it, he will burne vp the world with fire also?

Touching the next words, vers. 6. whereby, Vers. 6. Beza readeth it wherefore; Luther, neuerthelesse; Piscator followeth Beza. But [...] doth properly signifie whereby, or by which things, and that exposition pleaseth me best which referreth it to the Heauens and the Earth, because from Heauen aboue, and from the earth beneath the waters flowed, and the world of creatures, both terrestriall and aeriall, were drowned and perished, euen all that were out of the Arke. For by the world cannot be meant the substance of the Earth and Aire; seeing this remained still, and so it shall after the next and last destru­ction by fire, as Oecumenius hath well set it forth, but reade more of this, Rom. 8.19. For the words vsed are reserued for fire, being treasured vp by the same word. Vers. 7. Tho. Aquin. Thomas Aquinas will haue them meant of the restitution of all things to their [Page 160]forme againe after that drowning by water till that they shall againe be destroyed by fire:Th. Aquinas. but others vnderstand them, as wicked men are said to treasure vp vnto themselues wrath a­gainst the day of wrath,Rom. 2.4. subiected vnto Gods power vntill this time of burning shall come, which is the most probable. Touching that fire destroying the wicked, mention is made in some other places also, as 2 Thes. 1.7, 8. Psal. 50.3. Psal. 96.3. but there is a question amongst Expositors, whether it shall be at the time of the iudgement, before or after. If at the iudgement time, it should seeme to bee an hinderance to the proceedings; if before, then the godly shall bee yet mixed together with the wicked, and feele the paine of burning, which is improbable; and after it is not likely, because the wicked are immediatly sent into hell fire. Yet some of great note hold that it shall be after,August. Prosper. Anselm. as August. lib. 20. de Ciuit. c. 16. Prosper in dimid. temp. c. 19, 20. and Ansel. in elucidat. &c. but the words imply, that it shall be before, reserued to the fire vnto the day of iudgement, and 1 Cor. 3.11. it is set forth as the case of euery one, that hee must passe thorow the fire, and 2 Thes. 1.7. the Lord is said to come in flaming fire, so that the beginning of the iudgement is by fire; hereby the wick­ed shall be first destroyed, that is, burnt and tormented: but he that could cause a flame of fire to bee in the bush without burning it, can and will prouide that the godly, though in the midst of the fire, shall feele no burning, for they shall at that instant be changed, becomming of naturall spirituall, so that a materiall fire shall not affect them at all. Then there being in all likelihood some cessation of this burning, the iudgement shall succeed, after which the wicked shall goe into euerlasting flames, and therefore, though they be said to be destroyed, yet they are not so destroyed, but they remaine still to endure fur­ther torment.Martin. Polon. in Chron. Martinus Polonus saith, that the teaching of this burning of the world by fire, was the cause that Nero so hotly persecuted the Christians, commanding them to bee burnt in the fire; and Paul the teacher of this, as guilty of trea­son, by the Roman Lawes,Minutius in Octauio. to be beheaded. Minutius saith, that this was commonly obiected by the Gentiles against the Christians, that they threatned burning and destruction to [Page 161]the whole world.Aug. de Ciuit. Lact. l. 7. c. 18. And yet many of themselues haue written of this burning, as Augustine and Lactantius shew.

Note,Note. that the destroying of the world by fire is no such strange thing, but that they that doe not willingly winke with their eyes may see, that as strange an act hath beene already done in drowning the world; yea, in the very Creation Gods power did appeare to be so great, as that there is nothing but by his word shall be brought to passe. And therefore let not vs doubt, but assuredly expect that horrible destruction threat­ned in his word by fire against all vngodly persons.

Note againe, that it is a signe of a wicked man,Note. that is almost come to the state of a scorner, that he careth not for knowing that which maketh against him, that hee may be reformed herein.

Here are sundry doubts,Mayer. but yet Expositors are very briefe vpon all this passage vnto verse 14. First, in what sense one day is said to be with the Lord as 1000. yeares, and so on the contrary side. Secondly, how he is said not to be willing that any should perish, when as he destroyeth most men in hell fire, and of old did passe them by to this end, for the glory of his iustice. Thirdly, what heauens shall passe away, and how at the last day, and whether the earth shall be consumed? Fourth­ly, what new heauens and earth shall be, and for what vse, be­cause he saith, We expect a new heauen, and a new earth, where­in dwelleth righteousnesse. To the first, I finde that most of the Fathers anciently held, that one day is said to be as 1000. yeares, and reciprocally 1000. yeares as one day, because as in six dayes the world was in making, so it shall stand 6000. yeares. Ierom saith, that both in the Psal. 90.2. from whence this is taken, and in this of Peter, Hieron. Epist 139. ad Cyprian. Ego arbitror ex that therfore 1000. yeares are said to be as one day, because the world shall endure so ma­ny [Page 162]thousand yeares as it was dayes in making,hoc Psal. & ex Epist. quae nomi­ne Petri inscribi­tur 1000. annos, pro vna de solites appellari, vtse. quia mundus in 6. diebus fabricatus 6000. tantū annorum [...]redatur subsistere, & postea venire septenarium numerum, & octonarium, in quo verus exercetur Sabbatismus, & circumcisionis puritas redditur. and afterwards commeth the number of seauen and eight, wherein the true Sabbath is exercised, and the purity of circumcision restored.

Iustin. Martyr. lib. qu. ad gentes qu. 17. Ex pleris­que Scripturae verbis intelligere licet, verum pronunciare eos, qui 6000. annorum esse tempus nunc ab orbe condito tradunt. Iustin Martyr saith, we may by many places of Scripture gather, that they say truly, who deliuer, that the time from the beginning of the world is 6000. yeares.

Jren. lib. 5. ad­uers. haeres. cap. vlt. Lact. lib. 7. institut. cap 7. Ireneus also saith the same, and Lactantius (writing to the Philosopher) speaketh largely of it; and Hilary Can. 17. in Matth. and Germanus Episcopus Constantinopolitanus de Theo­ria ecclesiast. rerum. And as Christian Fathers, so Heathen Writers haue deliuered the same, as Lactantius sheweth, both Hydaspes, Mercurius, Tresmegistus, and the Sybills. And a­mongst the Hebrewes there is a most antient tradition of Elias the Prophet,Talmud. ordine 4. Tract. 4. cui titulus est sa­nedrin. which is in their Talmud, in these words: The world shall be 6000. yeares, and then it shall be destroyed, 2000. of inanity, 2000. of the Law, and 2000. of the Messi­ah. But Ambrose oppugneth this opinion, because euen in his time he saith, that 6000. yeares were expired: but he was deceiued in the account by following the Greekes,Ambros. lib. 7. in L [...]c. as al­most all Ecclesiasticall Writers then did, and yet he did not follow the Septuagints exactly: for by their account Christ was borne anno Mundi 5099. so that in his time, liuing anno Domini 400. there remained yet 500. yeares to come, according to the former reckoning. Lactantius also, who was for the 6000. yeares before spoken of, was plainly here­by deceiued, for hee held that there were not aboue 200. yeares from his time to the end of the world. For, according to the Hebrew account, which is the truest, Christ was borne anno Mundi 3962. so that, if the world shall be determined at the end of 6000. yeares, 382. yeares are yet to come. But I finde that most Expositors now a daies (both Protestant and Popish) doe censure that opinion of 6000. yeares;Aug. de Ciuit. lib. 20. cap. 7. and Au­gustine also, though sometime he seemeth to speake for it, as [Page 163]where about the 1000. yeares of Satans being bound, he saith,Mille anni duo­bus modis intel­ligi possunt, aut qua in vltimis annis 1000. ista res agitur, i. sex­to annorum tril­lenario, tanquam sexta die, secuto­ro dein Sabbato, quod non habet vesperam: aut 1000. annos pro omnibus huins saeculi annis pu­suit. August, in Psal. 90. Nec attenderunt, quod dictum est, tanquam dies vnus, qui praeterijt, non enim quando hoc dictum est, soli 1000. anni praeterieraut, & quod eos debuit maximè admonere illud est, aut vigilia in nocte, neque enim fient de 6. diebus aliquid veri simile videntur opinari, propter 6. dies primos, quibus Deus perfecit opera sua, sic etiam 6. vigilias, i. horas 18. possuntilli opinationi coaptare. this 1000. seemeth to me to be the last of the 6000. answering to the 6. dayes, after which a Sabbath shall follow, that shall neuer haue end. Yet vpon Psal. 90. where hee speaketh of it purposely, hee saith. Some men presuming vpon the know­ledge of times, haue defined, that this world shall haue an end in 6000. yeares, as it was made in 6. dayes, when as Christ said to his Disciples, it is not for you to know the times and sea­sons. There is no ground here for this opinion, for the com­parison is not betwixt 6. dayes, and 6000. yeares, but between a day that is past and 1000. yeares, yea, betweene a watch in the night and 1000. yeares, vnto which this conceit can no way be fitted.

It is a thing generally agreed vpon by all, that these words of Peter seeme to proue that it is not such a long time before the day of Iudgement, since it was spoken of vnder the Gospel, as being at the doores: for though according to mans ac­count it be long, thus many hundred yeares being already past, yet according to God it is a very short time, with whom 1000 yeares are but as one day. I would not rashly affirme any thing in a matter so doubtfull, but yet it seemeth probable, especial­ly considering the times computed in the Reuelation, that a­bout the expiration of 6000. yeares from the Creation, the world shall haue an end.

2 To the second doubt it is generally answered, that Gods will is either voluntas signi, or voluntas bene-placiti, the one reuea­led, the other secret; & by the first he would haue all men come to repentance & be saued, not by the secōd. But so there should be a contrariety betwixt the will of God reuealed & secret, w^ch I thinke ought not to be admitted. There is therefore another distinction, God is said to will any thing, Anthropopathôs, af­ter the manner of men, as he is said to repent, to be grieued, or to be angry, because hee doth as man is wont to doe, when he repenteth, &c. so hee is said to will the saluation of all, be­cause [Page 164]he affordeth vnto them the meanes of saluation, and doth earnestly inuite them to repent and beleeue, that they may be saued, and in this his willing hee is serious and not deluding, though in the end he damneth many, euen as the Mariner se­riously desireth the sauing of the goods in his ship, and yet vp­on extremity casteth them out into the Sea: and this his wil­ling is not vaine but effectuall, because by the setting forth thus of his grace, such as are appointed vnto life are conuer­ted and saued, the louing kindnesse of the Lord mouing them to repentance.

3 To the third doubt, some haue deliuered strange coniectures hereabout,Ambros. Compsae Episc. in 2 Pet. cap. 3. as that the very starry heauens shall be dissolued, and not the acrean heauen onely, because after mention made of the heauens, hee speaketh of the Elements, that is, the aire, &c. whereby it appeareth certainly, that the heauens here are one thing, and the aire another. Neither can the words which are vsed here, and verse 10. and in sundry other places, with­out forcing be otherwise expounded, as Heb. 1.11. Psal. 90. Reuel. 21. Esa. 65. and 51. The heauens shall passe away as smoake, and Matth. 5. Heauen and earth shall passe away. And touching the earth likewise they hold, that it shall be burnt vp and then formed anew, as after these heauens dissolued there shall be a new heauen, and because in vaine there should be a new earth if there were none to inhabit it, they hold that this new earth shall be inhabited by Infants dying before Bap­tisme, who haue neither done any thing worthy of hell, nor receiued the Faith of Christ that they might attaine Heauen. Hitherto Ambros. Comps. who saith, that many were of the same minde, but yet acknowledgeth that there is need of a reuelation to know this, and that it is but a pious coniecture. But Clement bringeth in this our Apostle Peter disputing with Simon Magus, Clem. Recognit. 3. and speaking almost to the same effect.

Tell me if this Heauen shall bee dissolued as thou teachest, why was it made at the first?

It was made for this present life of men, that there might be a distinction, lest men vnworthy should see the Throne of God, which is to be seene onely by those that are pure in heart.

But if God be good, and the Heauens which hee hath made are good, how shall it come to passe that a good God will dissolue them? but if hee dissolueth them as euill, how shall he seeme to be good, who hath made euill?

If the Heauens had beene made for themselues, but not for another vse, it were true indeed that thou sayest; but they were made to hide from the sight of mortall men the Throne of God, which yet must necessarily one day appeare, and then they must be dissolued for this end; as the shell of an Egge, though it bee curiously made, yet must be broken, that the forme of the Chicken within, for which it was made, might appeare, and the Chicken come forth.

Hil. cant. 4. in Mat. & Enar. Psal. 122. Coelum hoc quod visui nostro subiacet, quod tanquam fumum solidatum firmamenti & naturam & no­men accepit, prae­teribit & non erit, sedes autem domini, coelum sc. in quo Deus ha­bitat, manet in aeternum. Hilary also saith, This Heauen which we see with our eyes, as a solid fume, obtaining therefore the name and nature of a Firmament, shall passe away and be no more; but the Seat of the Lord, that is, the Heauen in which God dwelleth, remai­neth for euer.

Of this opinion alsoHieron. lib. 14. in Esa. Ierome speaketh, affirming that it was followed by many, and proued by this place of Peter, and where by Paul it is said,2. Cor. 4.18. That those things that are seeue, are temporall; but those that are not seene, eternall; Hee also saith, that it was the opinion of some Philosophers. AndEuseb. praepa­rat. Euang. li. 15. Aug. de Ciuit lib. 20. cap 24. Eusebius, that it was the Doctrine of the Stoicks, amongst whom the most ancient Zeno, Cleanthes, and Chrysippus held, that all vi­sible things, after a long circuit of time, should be resolued in­to fire.

What others hold wee may see in the Text before going; for Augustine, as Oecumenius holdeth, that by the Heauens and Earth are meant onely this inferiour world, consisting of the Earth and the Aire, which were once before destroyed by the Floud: and what others follow, either opinion I haue declared at large vpon Rom. 8.19. where I haue shewed, If the Heauens and the Earth shall be destroyed, yet it shall not be to their abolition, but that they may be restored to more splen­dor and glory, according to that passage, Rom. 8.19 and seeing it is hereabout agreed amongst those that follow this opini­on, there needeth to be no great difference about the particu­lars that shall be destroyed, whether the starry or the aerean [Page 166]Heauens, or both. But vpon further consideration, I doe now rather incline to the opinion of those, that hold that this Earth and all the Heauens which we see shall be quite consu­med; for they shall be changed as a vesture which is not to be renued vnto better, but to be vtterly destroyed; neither if they should remaine, can it be conceiued to what vse, when there shall be no inhabitants. And so I come to the fourth doubt. To what end these new Heauens and Earth shall serue when there shall be no inhabitants remaining; for men which are good shall goe into Heauen, the wicked into Hell, the creatures shall be consumed with the fire? Vers. 13. It is said, We looke for a new Heauen and a new Earth wherein dwelleth righteousnesse, Beza. that is, as Beza hath it, either which are the habitation of the iust, or an immunity from iniustice and ini­quity, whereas the Heauens and the Earth that now are, are stained with all manner of sinne: or lastly, [...] may haue re­ference to vs, in whom the righteousnesse of Christ dwelleth by Faith. This last is too much strained, but the first is most genuine, the Author of all holinesse and righteousnesse dwel­leth there, and none with him but his Saints and holy An­gels. These and all such shall dwell in this new Earth and Heauens, and because hee speaketh of them in the present tense, wherein dwelleth righteousnesse, and it is certaine that the new heauen, the abode of God, and of his Angels is now, it is probable, that the new earth is now also, but as the one, so the other lyeth hid from our eyes, vntill the time shall come, when these visible heauens and earth being done away they shall ap­peare, being rightly called a new heauen, and a new earth, be­cause neuer appearing before.Luther in 2 Pet. 3. Coelum & ter­ra in vnum Pa­radisum cessura sunt, in qua De­us habitabit & electicum eo. Aug. de Ciuit. lib. 20. cap. 16. Illa conflagratio­ne mundana ele­mentorum corruptibilium qua­litates, quae cor­ruptibilibus con­gruebant, arden­do penitùs inter ibunt. Atque ip­sa substantia eas qualitates habebit, quae corporibus immortalibus mirabili mutatione conuenient, vt sc. mundus in melius innouatus aptè accomodetur hominibus etiam carne in melius in innouatis. And if the heauens and the earth to come be such, eleuated farre aboue all these heauens, which we see, it may easily be conceiued, to what vse the new earth shall be, viz. together with the new heauens for the ha­bitation of the Saints, the one not being remote, but contigu­ous to the other, as shall be vsefull for the incorruptible life to come, as Oecumenius hath partly touched before. And Augu­stine more fully saith, By that burning of the world, the quali­ties of the corruptible elements, which did agree with our cor­ruptible bodies, shall be quite consumed by burning, and the [Page 167]substance it selfe shall haue such qualities which shall agree with immortall bodies by a wonderfull change, that the world being renued vnto better, may fitly agree vnto men be­ing renued vnto better in their bodies.

In these words that learned Father acknowledgeth such a condition of the earth to come, as shall agree to immortall and incorruptible bodies, though hee seemeth to hold that this same earth shall be the new earth when it is thus altered and changed, and therefore that the Saints shall haue it for their habitation. But because it is said,1 Thes. 4. that wee shall be taken vp and euer remaine with the Lord, and the habitation of the Saints is aboue, I thinke that this earth shall not be their ha­bitation, but rather a new Heauen and a new Earth aboue, which comming in stead of this Earth and Heauen which we now see,Rom. 8. the whole creation is said to be restored to the glori­ous liberty of the sonnes of God, because in the whole world that then shall be, there shall be no generation and corruption, no vanity as now.

That conceit of those, that hold that Infants dying without Baptisme shall inhabit here, I leaue to the Authors of it; the Pelagians, as Augustine sheweth,Aug. de haer. c. 88. Ambros. de statu puer orum sine baptis. mort. neere vnto which is that of Ambrose holding, that they shall enioy an earthly Paradise, fol­lowed by Catharinus, Albertus, and Pighius. For this is a meere humane inuention, without any ground in the Word of God, because they could not conceiue how otherwise this Earth should be inhabited.

Note hence,Note. that it is neuer a whit the more improbable that the Lord will come to iudgement, because it hath beene so long a time since it hath beene spoken of, as being at hand, and yet is not come, for 1000. yeeres are but as a day, yea, as a watch in the night, all this delay therefore is but as it were of a day or two, and so that time is neuerthelesse to be expected to the terrour of wicked men that contemne it, and tremble not at the hearing of it.

Note againe, that though the Lord damneth many to hell,Note. [Page 168]yet he is not willing so to doe, his desire is rather, that all should repent and be saued, as he declareth by sending the meanes amongst them.

Note lastly,Note. how vaine all these things are which we see, the time shall come when they shall be made but fuell for the fire, and therefore let vs not set our hearts vpon them, but be lifted vp in our desires to those things aboue, and be iust and righte­ous in all our dealings, for so much as nothing but righteous­nesse shall inhabit there.

There is nothing betwixt this Text and that before going,M [...]y [...]r. but an exhortation; Study to be found vnspotted and vnblame­able before him in peace: Vers. 14. Tho. Aquinas. Lyran. the first of which some referre to outward pollutions of the body, the second to the inward de­filements of the minde: but I subscribe rather to those that hold them to be synonima; two words vsed to expresse one and the same thing, a freedome from all inquination of sinne and vnrighteousnesse, seeing the righteous only shall inhabit the new Heauen and Earth.Th. Aquinas. In peace, that is, hauing peace with God, he being reconciled vnto you vpon your true con­uersion, so as that when this terrible time shall come, ye may with comfort looke vp vnto him, Rom. 5.1. or else it may be vnderstood of a peaceable and quiet life, without taking part with those that contentiously oppose the truth of Gods Word, as the scoffers before spoken of; for the true Christian prefer­reth peace and vnity, and without any opposition doth quiet­ly rest in the receiued doctrine of the Christian Religion, not hauing any hand in making strife and brangles hereabout. Or lastly, a respect may here be had to the time of the Lords comming, which should be full of tumult and trouble, the wicked then running hither and thither, and being at their wits end, by reason of that terrible burning, but such as leade [Page 169]an holy and blamelesse life shall stand as in a time of peace without such terrour, hauing a minde within them resolued of Gods loue and fauour, and so that all the appearing terrors shall turne to their comfort. According to all these acceptions I thinke is the right vnderstanding of the place.

Touching vers. 15. The long suffering of the Lord, is called saluation, because it is a meanes of saluation, when by being yet spared from iudgement the sinnes is moued in this time to repentance, and so the more are saued; who otherwise, if the world had beene sooner destroyed, must needs haue pe­rished. As our deare brother Paul hath written to you. Here are three questions moued: First, whether Peter doth alleage Paul to confirme his doctrine, or wherefore? Secondly, what Epistle of Paul is meant? Thirdly, in what part of his Epistle to them, Paul speaketh to the same effect with Peter here? To the first Occumenius answereth,Oecumen. that Peter being the chiefe of the Apostles, doth alleage Paul here in humility, not that he needed the approbation of his consent. And indeed, both great humility and loue appeareth in this one passage, Paul hauing charged Peter so much in some part of his writing with doing amisse, and being worthy to be blamed,Gal. 2 11. yet Peter not stomaking this giueth him his due, that hee was a man of great wisdome. And indeed, as some rightly note,Tho. Aquin. that Peter alleageth Paul to confirme that which he had written, because being called extraordinarily, there might be some question of his Apostleship; and againe, the truth being confirmed by more witnesses, hath the more force in the hearers.Luther. Some doubt hath beene made, as Luther noteth, in regard of this citing of Paul, whether this Epistle be Peters or no, but as hee well concludeth, there is no reason to doubt of it, being so long agoe without contradiction receiued into the Canon, there being also so good reason of alleaging Paul. To the second, some hold that no particular Epistle is meant vnto the Iewes,Occumen. Beda. Th. Glos. Ordin. but his Epistles in generall, in any of which, what is written of the last Iudgement and the state to come, is written to all Christian people. But because his other Epistles are spoken of in the next verse, it seemeth plaine to me that the Epistle to the Hebrewes in particular is meant, for Peter in writing here [Page 170]to all the faithfull includeth also the Hebrewes that beleeued, intending their consolation and instruction, as being chiefly of his cure; for the ministry of the Circumcision was commit­ted to him, and therefore he speaketh here vnto them as the chiefe,Beza. pointing at the Epistle by Paul written to them, as Beza hath also noted. And so to the third, whereas Oecumenius and some others will haue that place, Rom. 2.4. meant here. I thinke rather with Beza, that Heb. 10.24. &c. is the place here intended.

As also in all his Epistles, Vers. 16. speaking of these things, in which things some are hard to be vnderstood, &c. Here also are diuers questions:

1 First, of what things Paul speaketh in all his Epistles. To this it is easily answered, that hee speaketh of the iudge­ment to come, and of Gods long suffering and the vse to be made hereof to be wonne to repentance, and a study of holinesse: for the places are easie to bee found, wherein hee speaketh of all these things.

2 Secondly, to what [...], wherein, hath reference whe­ther to the Epistles, or to these things. Robertus Stepha­nus saith, that there are three copies, wherein it is [...], which if it be so, the Epistles are plainly meant, & Beza appro­ueth of this, because if the argument in hand be meant, Peter hath spoken more mystically hereof then Paul euer did. But the copies generally receiued, haue [...], and therefore with­out altering the word, I thinke that both Epistles and the contents of them are meant, as also Beza first expoundeth it.

3 Thirdly, wherefore did Paul write in such manner that he is hard to be vnderstood,Th. Anglic. and not rather plainly? Some thinke, that this was done because he would not haue the Heretikes to vnderstand his writings, but for such as were rightly affe­cted, he sent some Disciple or other to expound all things vn­to them, as appeareth in some of his Epistles, where mention is made of them by whom they were sent.Irenaeus li. 3. c. 7. Hieron. Epist. 50. Nissen. Tractat. in 1 Cor. 15. Chrysost. Hom. 9. in 1 Cor. Some say, that the profundity of the matters by him handled, is the cause why they are so hard to be vnderstood, and because through celeri­ty of speech he vseth many Hyperbatons. Some, because hee could not expound in the Greeke tongue, which hee did not [Page 171]so well vnderstand, such profound matters, and therefore he vseth certaine peculiar idotismes and phrases of speech. But that one reason yeelded by our Sauiour Christ of his speaking darkly and by Parables, seemeth to me to be a reason sufficient of all the obscure passages both in Saint Pauls writings,Mat. 13.12. and in the rest of the holy Scriptures, viz. that the wicked in hearing might not vnderstand this obscurity, being as a spirituall iudgement against them to their damnation, as is also intima­ted in this place, and that euen hereby we might be moued to craue the assistance of Gods holy Spirit, and the more willing­ly resigne our selues to be guided thereby in a spirituall and holy life, which is the way to vnderstand these mysteries. O­ther reasons may be yeelded, but this is the principall, and therefore I rest herein.

4 Fourthly, seeing the Scriptures are hard to be vnderstood, is it damnation to mis-vnderstand some hard passages of them? I answer, to mis-interpret any hard passage so as to make it a ground of such errors as ouerthrow the Christian Faith in any part, is damnable, but not simply to mis-vnderstand any hard place whatsoeuer. As for example, when Saint Paeul teach­eth iustification by Faith without the workes of the Law, to vnderstand this, as if no regard were to bee had vnto good workes, when he teacheth election to be of Gods meere grace and mercy, to vnderstand it so as to cast away all care of being such as may haue the comfort of election, and when Christ affirmeth vnto Peter, Vpon this rocke will I build my Church, &c. to vnderstand it as a ground of the Popes infallibity of iudgements, so as that whether he be good or bad, learned or vnlearned, his dictates shall be accounted as God Oracles; these, I say, and the like mis-vnderstandings for their dange­rous consequences are wrestings of the Scriptures vnto dam­nation, in stead of milke sucked bloud being thus pressed here­from, which nourisheth not, but destroyeth the soule.

5 Whether were it not better to debarre the ignorant multitude from reading of the Scriptures, seeing there is such danger in the mis-vnderstanding of many passages therein? So indeed hath the Church of Rome thought, but because in other pla­ces all are inuited to reade and to meditate, euen in the darkest [Page 172]places of the Scriptures,Keuel. 1.3. no such inferēce ought to be made, but rather the people are to be exhorted in reading not to follow their owne sense, and not once to incline to any exposition contrary to faith and good manners, and therefore to reade that whereby they may vnderstand the true faith and morall Lawes, neuer grounding any Tenent vpon an obscure place, vnlesse it be also plainly taught in some other place of holy Scripture, which is the onely approued way of interpreting Scripture, as I haue shewed, 2 Pet. 1.19. That anciently all were exhorted to reade the Scriptures, I haue shewed vpon Luk. 16.19.

Note hence,Note. that vnity of Doctrine was amongst the Apo­stles, and it was the ioy of one to follow another in teaching the same things, holding, that by their vnanim consent, the truth taught by them was the more confirmed, which maketh against those that loue to be singular in their teaching, they take the very way to Schismes and diuisions.

Note againe,Note. that the Scriptures are not so easie, but that there is need of study and helpe of learning to vnderstand them rightly, and yet such as belong to God shall vnderstand them, how hard soeuer they be: according to that, Mat. 13.12.

Note lastly,Note. that to be ignorant and vngrounded in Reli­gion, is the cause of wresting the Word of God to a mans owne destruction, which was appointed for his saluation. So that it standeth euery one in hand to get knowledge and to be sted­fastly resolued, and to take great heed in what sense hee taketh the Word of God in any part thereof, seeing that if this sense proue a wresting of it, it tendeth to damnation.

THe Iewes and Greekes both did tax the Mystery of the Gospell as a nouel­ty,Oecumen. in 1 Ioh. 1. and therefore to approue the anti­quity thereof, he beginneth with these words, That which was from the begin­ning, that is, either before the Law, or before the creation of all things, for Heauens and Earth and all were in the beginning, the word Christ before the beginning. So that the word was doth not set forth a temporary existence, but the substance, foundation, and beginning of all things that haue a being, without which nothing can exist, as is further declared in the Gospell of Iohn. Which wee haue heard, that is, by the Law and Prophets being spoken of before. Which wee haue seene and beheld, that is, when Christ liued here in the flesh we saw him, and in seeing, admired him for those admirable things that were in him. But hee doth not meane, that they saw that which was from the beginning, for that is inuisible, but his taking flesh, Which we haue handled, hereby either it is meant, that he was so familiarly made knowne vnto them, as that hee was made as it were palpable, or else he pointeth at that handling of him by Thomas, who was bidden to put his hand to his hands and side, and feele the print of the nailes and speare, and not to be incredulous but beleeuing. After these things thus set forth, hee maketh a reddition hereof a­gaine, vers. [...]. not so plainly as we would doe, but more ob­scurely, to make vs the more attentiue, lest perceiuing the matter at the first looking into it, with ease we should become negligent; and diuine Mysteries being made manifest to pro­phane eares should thus come to be abused, as pearles being cast before swine.

This one Author hath so well expounded all things here,Mayer. as that I shall not need to adde others, there being little difference in any from this Exposition. Onely because the sense is imper­fect without some supply: It is to be vnderstood, that the Sy­riake readeth it thus,Syrus interp. Lyra. Vatabl. We preach vnto you that which was from the beginning. And Lyra, and Vatablus vnderstand, Wee de­clare vnto you. But this supply commeth in well enough, v. 3. after that which we haue seene and heard repeated againe, be­cause of the Parenthesis comming betweene, That which hee saith was from the beginning, is that word of life, which he de­clareth here to be eternall, which was, is, and shall be, for to be eternall includeth all times. That which wee haue seene, heard, looked vpon, and handled, Faber Stapul. de hoc auditu, hoc visu, his ocu­lis, hoc tactu his mauib [...]s nequa­quā haec incolli­genda putem, sed potius de spiritu­alibus, sic spiritu in [...]s, qui eum receperunt, men­tes eleuante ad arcanorum diui­norum auditum, contuitum & contactum, qui­bus supra omnem sensum agnoue­runt, quod à principio erat verbum, &c. Pluris est onus o­culatus testis, quam auriti de­cem. Lyra. Beda. Clem. Alexand. some will not haue by any meanes to be expounded of hearing, seeing or handling with the bodily eares, eyes, and hands, but with the spirituall, the Spirit of God lifting vp those that heard and saw Christ to the hearing, beholding, and teaching of diuine secrets, so that a­boue all sense they knew and acknowledged that the word was from the beginning.

Of this Exposition also Oecum. maketh mention, but I pre­ferre the other, seeing what is spoken here tendeth not so much to the declaring of what S. Iohn, and the rest of the Apostles saw spiritually, as corporally for the confirming of others, see­ing one eye-witnesse is more than ten that goe by heare-say. And this being bodily present with Christ, is vsed elswhere as an argument to proue that w^ch is taught of him vnto others, as Acts 4.20. Iohn 3.11. Iohn 15.27. Acts 1.21. chap. 10.40. 2 Pet. 1.16. Luke 1.2. That which he saith he heard and saw with others, some referre onely to those things that were done after Christs resurrection, as Didymus sheweth, but there is no reason of this restraint. Besides the hearing of Christ by the Prophets, they heard of him also by Iohn the Baptist, saith Ly­ra, but chiefly the hearing of himselfe is meant here according to Beda, and others. The word [...] added vnto this we haue seene, signifieth a more intent and diligent looking into a thing to be able to iudge the better of it, being duely considered. Which we haue handled. This with Oecumenius some thinke was done by Thomas onely, who before beleeued [Page 178]not his resurrection.Ambros. lib. 5. in Luc. Hieron. epist. de error. Iohan. Hierosolym. Athan. orat. con­tra Arrian. Ig­nat. epist. 10. Euseb. Hist. l. 3. c. 36. Theodoret. dial. 2, &c. Acts 2. But many more hold, that all the Disci­ples did likewise feele him with their hands, because they thought him to be a spirit, for to manifest that hee was not, the Lord called for something to eate, which needed not to haue beene done, had they beleeued before. And this saying will indeed best agree with that handling and feeling of the side & hands of Christ being thus vnderstood. Of the word of life is no more, but as if he had said, the word of life, as when it is said I will powre out of my Spirit, it is but as much as, I will powre out my spirit.

And the life was made manifest, Vers. 2. &c. These words come in by a Parenthesis, being added to shew how they came to see and handle the word, viz. because lying hid before, now hee appeared in the flesh. As for the rest of the Chapter it is easie to be vnderstood, especially by the helpe of the Analysis be­fore going. The eternall life, which hee declareth is Christ, who must needs therefore be God. Vers. 3. That ye might haue fellowship with, that is, ye, which haue not seene by knowing and beleeuing these things by our publishing of them, might enioy together with vs the benefit hereof, that we altogether might enioy God. Ʋers. 4. That your ioy may be full. Lorinus readeth it, that our ioy may be full; affirming it to be so in the Greeke Copie, but our Greeke Copies haue it, that your ioy, &c. Full ioy is opposed here to the vaine and empty ioyes in wordly things, from which he seeketh to draw their mindes, that they might partake of the true ioy. The same phrase of speech is vsed by Christ vnto his Disciples, Iohn 15. Iohn 16. and 17. Vers. 5. God is light, that is, essentially, he is a pure act, and perfect without any imperfection. Vers. 6. To walke in darknesse, is to abide in ignorance and sinne. Vers. 7. Wee haue fellowship one with another, that is, with God the Father and Sonne,Faber. Caietan. Catharin. Lyra. Gloss. inter [...]n. as it is best expounded by some, though others ex­pound one with another, of the faithfull with the faithfull, for the speech is of communion with God, whereupon he conclu­deth here. Vers. 9. God is faithfull to forgiue, this is thus spo­ken, because God hath appointed vs in acknowledgement of our sinnes to aske forgiuenesse, which hee cannot doe being faithfull, vnlesse he forgiue them vpon our confession of them, [Page 179]as Cyprian well speaketh,Cypr. de orat. dom. Qu [...]orare nos pro debitis & peccatis monuit, paternam miseri­cordiam pro mi­sit, & veniam secuturam. Suarez. Tom. 4. in 3. p. disp. 11. sect. 1. concl. 3. he that hath admonished vs to pray for the pardon of our debts of sinne, hath withall promised fa­therly mercy & pardon to follow. But there must be adioyned vnto our confession of sin a forsaking of sin also, Pro. 28.13.

Popish Writers here distinguish betwixt faithfull, and iust to forgiue, referring the first to mortall sinnes, which because he hath promised the penitent to forgiue them, hee is said to be faithfull to forgiue them; the second to veniall sinnes, because hee that is in the state of grace can ex condigno, merit forgiue­nesse of his veniall sinnes, but this is a meere delusion, seeing faithfull and iust of promise are all one.

Vers. 10. If we say that we haue no sinne, we make him a lyar, the reason of this is, because he hath affirmed all to be sinners, Psal. 14. Eccl. 7.20. Rom. 5, &c. The Papists are miserably turmoiled here in maintaining the blessed Virgin Mary to be without sinne, and other of their Saints: but they say, that it is to be vnderstood of originall sinne, nor of actuall, and yet in the Virgin Mary they denie euen originall sinne to haue beene assenting, that if any shall say of her, that she hath not sinned, he maketh God a lyar, but if he shall say that she had no sinne, he saith truly, because she was sanctified in the very concepti­on. But for actuall sinnes they teach her to haue been altoge­ther free there-from, though not other of their Saints, but on­ly from mortall sinnes, whereas none are indeed exempted from sinne, but Christ onely, no not from such sinnes as need clensing by the bloud of Christ, which I am sure are mortall. Moreouer, the places alleaged speake of actuall sinnes, which men doe, from which it is said, that there is not one free, Eccl. 7.20. And his Word is not in vs. Glos. interlin. Lyra. Some by Word here vnder­stand Christ, but it is plainly meant of that word, wherein all are affirmed to be sinners, they are cleane gone from this, that say they haue no sinne, they haue it not in any part remaining in them for their saluation, for denying it to be true in one thing, they cannot hold it to be true in any thing, being tain­ted with heresie in one article of faith, they hold none at all, as others teach. I would, that the Papists, who say thus also,Clemens. Didymus. Caietan. would consider, how by their owne confession they are fallen from all true faith, euen by this one tenent, that a man can [Page 180]perfectly keepe the law of God without sinning in any thing.

Note,Note. that the Gospell of Christ is no vncertaine, but a most certaine thing, because it is testified by faithfull witnesses, who were present to behold Christ liuing here, and risen, and ascending vp into heauen, and doing such great miracles, and therefore let vs without wauering or doubting beleeue it, be­ing fully resolued of the truth hereof.

Note againe,Note. that the true beleeuer desireth to bring others into the society of the same faith, and is not content to beleeue alone.

Note also,Note. the benefit of the society and communion with the faithfull is most excellent, extending euen to God the Fa­ther and the Sonne, to the partaking of that vnspeakable ioy which is in God, in comparison of which all worldly ioyes are vaine; neither hath a man any true ioy by hauing them.

Note lastly,Note. that to be holy, and yet in humility to acknow­ledge our sins, is the onely sure way to haue communion with God: the vnholy, or proud, that stand vpon their owne righ­teousnesse, are vtterly excluded here from.

CHrist is said to be our Aduocate,Occumen. in 1 Joh. 2. that is, one that exhorteth and moueth the Father to forgiue vs our sinnes, not that he hath not power to for­giue, for he professeth elsewhere, that hee had power to forgiue sinnes, saying, That ye may know that the sonne of man hath power to forgiue sinnes, he said to the sicke of the palsie, &c. But as he is man, he is said to make intercession to the Father, for according to this he saith, that the sonne can doe nothing of himselfe. For the whole world, this is spoken to shew that not onely the Iewes, but the Gentiles that beleeue also attaine remission of their sinnes by Christ, or that not onely the present age, but the age to come beleeuing, hath reconciliation with God the Father.

Hereby we know that we know him, Vers. 3. &c. that is, that wee are ioyned to him, and haue society with him, as was spoken Chap. 1. And his loue is perfect in vs, that is, whereby hee is ioyned vnto vs, we being by a godly life ioyned vnto him, he is ioyned vnto vs also.

Touching the command of loue,Vers. 7. which he calleth an olde, and not a new commandement, the question may be, how it may be said to be an old commandement to all that Iohn wrote vnto, seeing hee wrote both to Iewes and Gentiles. To the Iewes indeed it was of old commanded, that they should loue one another; but the Gentiles which liued not vnder the law, seeme not to haue had this command anciently? It is to be [Page 183]answered, that the law was written in mans heart from the beginning, and though after the fall he was greatly corrupted, yet remained it written there still, euen in those that liued not vnder the written Law, whence it was,Rom. 2.15. that their conscience did either accuse or excuse them.

In that hauing denied it to be a new commandement, hee yet by and by saith, that it is a new commandement,Vers 8. vers. 8. that is, in respect of the loue of our enemies, to loue our neigh­bour indeed was commanded of old, but that we should loue our enemies no precept was euer giuen before. And there­fore when as there haue beene some that haue loued their friends so dearely, that they would die for them, as heathen Histories doe declare; yet there hath not any euer been found, that loued his enemies, that they make mention of.

As Oecumenius, Mayer. Th. Aquinas. G [...]rran. so all other Expositours vnderstand Christ his being a propitiatory sacrifice for the sinnes of the whole word, but that they adde also another way, whereby hee is said to be so, viz. in respect of the sufficiency of his merit, but I thinke that the former exposition is more genuine; and so the words of Christ himselfe may be a comment vpon these,Iohn 17.20. I pray not for these onely, but for all that shall beleeue in my name.

Touching the word propitiation,Exod. 25.17. Theodoret. Tho. Aquinas. it is taken from the pro­pitiatory appointed to be made; from whence the Lord did answer them graciously that sought vnto him, according to the signification of the word; and so Christ is a propitiation by being a propitiatory sacrifice for vs, in whom the Lord is gracious vnto vs.

Touching our assurance that wee know him,Vers. 3. Faber Stap. I hold with Faber, that to know him here is by faith to rely vpon him, as our Aduocate: for in whom soeuer this faith is, there is obe­dience to his commandements, a true faith neuer goeth alone, but hath perfect charity adioyned vnto it, whereby wee fulfill the law:Th. Aquinas. for all the commandements are vnited in this one thing, charity; and therefore speaking vers. 3. of keeping the commandements, he changeth the word vers. 5. and saith, If any man keepe his word, so that all the commandements are but one word, charity.

Touching the old commandement,Vers. 7. which was from the [Page 184]beginning, most consent with Oecum. that the commād of loue is called old, because it was ingraffed in the nature of man from the beginning, & the law anciently giuen by Moses com­mandeth loue: yet there is another exposition mentioned by some from the beginning, Tho. Aquin. Glos. ord. Lo [...]n [...]s. Beza. that is, from the beginning of the Gospell, or euer since I began to preach vnto you, for it is well knowne that Iohn did alwaies inculcate the doctrine of loue. But certainly the first is the truest exposition, otherwise the new commandement which hee speaketh of vers. 8. must be of some later time, and to haue affirmed the doctrine of loue to haue bin of old from the beginning, in that sense would not haue beene so to the purpose to meet with them, that obiected nouelty to the doctrine of the Gospell, which is his drift, in saying,Dydimus. Carthus. Vers. 8. that it was old, euen from the beginning. Whereas he by and by againe vers. 8. affirmeth it to be a new comman­dement, hee calleth it so, because it was vnder the Gospell re­nued, being before through pharisaicall corruptions almost blotted out: for they taught men to loue their friends, but to hate their enemies, but now we are plainly taught to loue our enemies,Tho. Aquin. and herein most Expositours agree. Tho. Aquinas maketh this reason but one of fiue, why it is called new; 1. be­cause it renueth vs spiritually; 2. because it is a new law giuen by a new King; 3. because it bringeth to a new heauen, &c. for his 4. is coincident with this of louing our enemies. Here is no weight of reason in any of these, but in this onely. The Greeke Interpreters 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.

The doubts of this place are diuers:M [...]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.

1 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.

2 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, [Page 187]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.

3 To the third, some hold these 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 [Page 188]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.

4 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.

5 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 [Page 189]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.

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 all Christians that obey not his precepts, doc indeed deny him, as Titus 1. They say, that they know God, but by their deeds they deny him. And such an one is Antichrist, that is, an enemy to Christ; and hath not the Father neither, that is, propitious to him, or knoweth not the Father, for if ye had knowne me (saith Christ) yee had knowne my Father also. Iohn 14. Mayer. Oecumen.

The doubts of this place are: first, how it is said to bee the last houre. Oecumenius pitching first vpon that of e­uery particular man who hath but a short time to liue here,Chrysostome. yeeldeth afterwards an other reason out of Chryso­stome, because any time diuided into three parts, when the two former are past, that which remaineth is called the last; and so two parts of the worlds age being past, which hee calleth houres, hee calleth the time vnder the Gospell the [Page 191]last houre. And yet he yeeldeth another reason why it is cal­led the last houre, viz. because it is the worst, by reason of the Deuills being most busie with his temptations, and stirring vp troubles and persecutions against the Church more than in times past. Others vnderstand, when he saith,Gagneus. Faber Stap. now is the last houre, that the last times are now at hand wherein Christ will come to iudgement, because the Antichrist is to come to­wards the end of the world, and when his forerunners are come, it is euident that it will not be long before he commeth. I subscribe to that of Chrysostome, the time of the Gospell is the last houre, because the third and last part of the worlds age: 2000. yeeres were before the Law, 2000. vnder the Law, and so if a like proportion of time be to this last as was to the two former, Saint Iohn might well say in his time it was the last houre, though the world be not yet ended. The words will not so well beare this interpretation, without wresting, the last houre is at hand, or is like vnto the last: for he saith plainly, It is the last houre, and repeateth it againe, There are many An­tichrists, whereby we know that it is the last houre. As if he should say, The comming of Antichrist argueth the last houre; now are many Antichrists, that is, now he hath begunne to enter vpon the stage by his fore-runners and to act his part, there­fore now is the last houre.

2 The second doubt here is, who is the Antichrist, and by whom they heard of his comming? The Lord Iesus speaketh diuers times of one comming in his owne name, whom they would receiue, as Iohn 5.43. Ch. 7.18. Mat. 24.15. And Daniel long before, Ch. 7.11, 12. described this Antichrist in his type; and Saint Paul, 2 Thess. 2. after which this Epi­stle was written. Now hee speaketh of him in the present tense, he commeth, both for the certainty, and because hee was come then in his forerunners, the many Antichrists of whom he speaketh, in regard of whom Saint Paul saith, The mystery of iniquity now worketh. For they and he are all vnited in the same wicked and lying spirit by which they are deceiued, and deceiue others to their destruction. The Papists con­tend, that the Antichrist is but one man yet to come, who shall reigne but three yeeres & an halfe immediatly before the day [Page 192]of iudgement. But ours teach him to be a succession of men, who are all as one, continuing from generation to genera­tion, to doe the same Antichristian acts in the same place; euen as each beast of the foure spoken of by Daniel serued to set forth the succession of Kings in each Monarchy of the Assyri­ans, Medes, Persians and Greekes. How true this our tenent is, and how false the other, there will be a more fit place to shew, Reuel. 12.13, &c.

3 Who they are that he calleth Antichrists, saying, Now there are many Antichrists. To this it is generally agreed, that the Heretikes of those times were Antichrists, as Simon of Sama­ria, Ebion and Cerinthus, and the Nicolaitans, for these, as ene­mies of Christ, some opposed his humanity, and some his diui­nity, they sought by deceitfull perswasions to draw men away from the truth of the Christian Religion to error, as Antichrist doth, and therefore for the likenesse of their conditions are called Antichrists, as Iudas was called a Deuill, and Peter Sa­tan. Thus Ireneus calleth the Valentinians, Marcionites and Arrians,Orig. in Mat. 24. Hieron. li. de non pauendo Ambros. Epist. ad solitar. Chrys. 2. Thes. 2. Antichrists; Origen, Ierome, Ambrose and Chryso­stome, call all sorts of Heretikes Antichrists. The many Anti­christs therefore in this place, are such as by corrupting of the truth were enemies vnto Christ, who was altogether for the truth.

4 Whether any Christians are priuileged from falling away into Antichristianisme, and consequently into sinne, so as that they should be damned therefore, because he saith, they were not of vs, for if they had bin of vs, they would haue continued with vs. Oecumen. Tho. Aquin. Gorran. Faber Stap. &c. I answer, that it is most plaine here, that none can fall away so which are of the number of the Elect, whom God hath pre­destinated vnto life, as all Expositors agree. They that fainedly ioine themselues vnto the faithful, or lightly without duly con­sidering what they must suffer that follow Christ, or what the doctrine of the Christian Religion is, & what purity & holines of life is hereby required, may & shall fall away, because though they be in the number of the faithfull, yet they are not truly faithful; sound and sauing grace was neuer wrought in them: so that when such doe fall away, what shew soeuer they formerly made, it cannot be hence gathered, that a man may fall euen [Page 193]from true faith and grace, but rather that they neuer had any true faith, for such fall not away, and it was Gods prouidence that they should be thus discouered, that in them it might ap­peare what shall become of all the rout of Hypocrites and tem­porany Christians that goe with others to the same duties, but they want such good and faithfull hearts whereby they should be throughly affected to the earnest embracing of the Word, and to be reformed thereafter. Here then is a ground for the certaine perseuerance of all the Saints, and against that vncomfortable doctrine of their falling from grace to be dam­ned. It is certaine, that they which are of vs goe not out from vs, and who are such, if not they that haue true faith and re­pentance; for from hence we may certainly reason to proue our election. But of the certainty of faith I haue said more al­ready vpon Rom. 8.

The Iesuite is so troubled at this place,Lorinus. making so plainly for the perseuerance of the elect, and consequently of such as are effectually called to the grace of the Gospell, as that hee saith, he knoweth not what Saint Iohn meant to speake thus, seeing neither comfort nor profit could hence redound vnto them to whom he wrote. And then he contradicteth him, say­ing, That there are many of them that are predestinated vnto life that goe out of the Church, and some that are in the Church and in grace are Reprobates. What will not these men dare to say, that are of such impudency to disgrace and gaine-say what an Apostle of Christ hath written, if it maketh against their conceits. But against this slander be it knowne, that the going out of those that were not truly faithfull, that it might appeare, that they were such, was mentioned to very good purpose, both for the comfort of such as truly beleeue, and vpon due consideration embrace the Gospell, and for the credit of the truly faithfull. For it is a great comfort to the true Christian, to be assured that he shall keepe his standing, and not be giuen ouer, when he hath embraced the truth, to such blind­nesse, as that he should afterwards be led away after error, and of a Christian proue Antichristian: and it maketh much for the credit of the truly faithfull, that no such are thus mutable, but only some intruders that lurke amongst them for a time that [Page 194]were neuer indeed of their number, & therefore might turne to any thing. And lastly, this may serue to warne euery man to take heed how he embraceth the Christian Religion, lest not being an hearty and serious professor of it, he be in iudgement giuen ouer to be an Antichrist, to his greater condemnation.

5 What is meant by the anointing from the holy one, and their knowing of all things?

This anointing is the inward illumination of the holy Ghost:Gre. 5. Mor. c. 19. allocutio intimae inspirationis quae humanam men­tem contingendo subleuat. Iren. l. 4. c. 43. Chrysma doctri­nae. so Gregory saith, saith, that it is the allocution of internall in­spiration, which by touching doth eleuate mans minde. Ire­neus calleth it the anointing of doctrine. Some haue wrested this place to proue the vse of Chrisme in baptisme, whereas indeed it is not any external thing which he meaneth here, but internall, seeing by nothing externall we attaine to the know­ledge of diuine mysteries, but by an inward illumination. Yet it cannot be denied, but that the anointing of those that were baptized,Cypri. Epist. 70, 72. Tertul. l. de resur. carnis. is very ancient: for Cyprian maketh mention of it, ascribing too much vnto it; and so doth Tertullian, and Cyril Catech. 3. and Basil. de sp. s. cap. 28, &c. But Iustin Martyr maketh no mention of it, whereby it appeareth that it was not in his time.Athan. Orat. 2. contr. Arrian. And Athanasius saith plainly, that Christ was not anointed with oyle, and bestowed the spirit without any such Ceremony.Euseb. lib. 1. Hist. cap. 4. Platina de Sylue­stro. Eusebius saith, that Christians are no more anoin­ted with types and figures, but by the naked vertues them­selues. And Platina saith, that Syluester was the first that in­stituted this anointing. Wherefore S. Iohn doubtlesse doth not insinuate any such Ceremony here, but onely the inward anointing to vnderstand.

Touching the holy one, some with Tho. Aquinas hold him to be Christ,Beda. Oecumen. Faber Stapul. Piscator. as Beda; some the holy Ghost, as Oecumenius; and some both, as Carthusianus, and Faber Stapulensis. I sub­scribe with Piscator vnto the first, for of the fulnesse of Christ we all receiue of the holy Ghost, Iohn 1.16. and he often pro­mised to send the holy Ghost,Ioh. 14.26. that should instruct his in all things. Their knowing of all things was of all fundamentall points of faith, wherein these Antichrists did labour to seduce them, as all agree, and not such a knowledge as vnto which nothing more could be added,2 Pet 3.20. for wee are still to grow in knowledge and grace.

6 What is meant by saying, that he is a lyar, who denieth Ie­sus to be the Christ, nay he saith, Who is a lyar but he? Vers. 12. Is there none other lye but this, or can he not truly be said to be An­tichrist, who doth not plainly deny Iesus to be Christ?

Beda. Faber S [...]To the first Beda answereth, that this lye is so great, that o­thers are nothing in comparison of it: but Faber better, if such an one be not a lyar, who is a lyar, because to deny Iesus to be Christ is a most notorious lye.

To the second it is commonly answered, that it is chiefly spoken against the Iewes, who denied Iesus the sonne of Ma­ry to be Christ; and against Simon, who said that there was another Iesus, who descended from Heauen into Iordan, as Oecumenius hath it.Oecumen. For this was a chiefe reason of S. Iohns writing both of this Epistle, and of his Gospell, to declare that Iesus is the Christ, as he expresly speaketh, Iohn 20.31. But it cannot hence be collected, that none can be rightly said to be Antichrist, but he that directly denieth Iesus to be the Christ, and the Sonne of God: for there is a denying of him euen by those that in word acknowledge him, they confesse Christ, Tit. 1.26 but in their deeds they denie him. And I haue already shewed, that by the consent of all the Fathers, any heretike or wicked person is an Antichrist. Valentinus is condemned by Oecume­nius for a notorious Antichrist, because hee said, that besides God the Father of Christ there is another Father, that cannot be named. Cerinthus is held to haue beene Antichrist, because he taught that Iesus began to be the Sonne of God in his bap­tisme, not before, and that afterwards the Spirit went away from him againe, and then he suffered death; and they who haue denied Christ to be God are also censured, as denying the Son. And by the like reason the Pope denying such a Christ as is set forth in the holy Scriptures, is Antichrist, for he deni­eth him to be our only Mediator and Aduocate, he denieth the merit of his passion to be such, as that hereby we are perfectly saued from our sinnes, and the punishments thereof, seeing he teacheth a necessity of our satisfying for temporall punish­ments; he denieth his ordinance of his blessed Supper in both kindes, and he denieth his body to be a true humane body; for such a body is in one place at one time onely, &c.

If the Antichrist should directly deny the Father and the Sonne, he were easie enough to be knowne, neither could he possibly deceiue so many Christian people, as it is said that he shall, Reu. 13. Hee must therefore be onely couertly denying Christ, but openly making a profession of him.

7 By what consequence can it be proued, that he that denieth the Sonne hath not the Father,Verse 2 [...]. and so on the contrary side?

It is commonly answered, that the Father and Son are Rela­tiues, and therefore if the Son be denied, the Father is also de­nied, seeing he cannot be a Father, vnlesse he hath Iesus to his Sonne, because he is the onely begotten Sonne of the Father. Againe, the Father is denied, because hee hath testified from Heauen,Mat. 3. saying, This is my beloued Sonne: but to confesse the Sonne, is to confesse the Father also, and the way to be accep­ted for his in the world to come.Mat. 10. For, hee that confesseth mee, saith Christ, before men, him will I confesse before my Father which is in Heauen.

From this 23. verse to the end of this Chapter, there is no­thing difficult more. That which they heard from the begin­ning, is that which our Sauiour Christ taught, that who so would attaine to life should beleeue in him,Ioh. 17.3. and that it is life e­ternall to know God, and whom he hath sent Iesus Christ, vers. 24, 25. Now these things he saith that he wrote vnto them, be­cause of seducers, not that they needed any instruction herein, for so much as they had the Spirit of God to teach them.

Note that such as erre in the doctrine of faith are very An­tichrists,Note. and accordingly to be had in abomination, and to be auoided. Heresie is in effect to deny God the Sonne, and so to deny the Father, and to ouerthrow all religion and piety, that they which are tainted herewith shall haue no more benefit of the Christian religion than Pagans and Infidels. And there­fore let vs hate Popery, as being most notorious heresie, not being deceiued, because in word they professe Christ, as wee doe.

Note againe,Note. that there are some in the Church which are not of the Church, and this is manifested by their apostasie, and falling from the truth to errour. So that if any depart from the reformed Religion to Popery, wee ought not to be [Page 197]troubled at it, for they were neuer sound at the heart, other­wise they could not haue departed.

Note also,Note. that the truly faithfull are instructed by the Spi­rit of God, which as a sweet oyntment doth so sweeten their mindes with the truth, as that they can neuer be corrupted, and come to an ill sauour, through errour and wickednesse. Sinne they may, but be destitute of grace sufficient for their sal­uation they can neuer be.

BEcause we are the Sonnes of God the world knoweth vs not,Th. Aquinas in 1 Iohn 3. that is, by the knowledge of approbation; or as the Glosse hath it, they know not our dignity to loue and respect vs, but doe esteeme basely of vs, and afflict vs, Because it knoweth not him, that is, beleeueth not in him. It doth not appeare, &c. that is, the great glory wherewith we shall be glorified appeareth not, it is as a light hidden in a Pitcher, till it be broken; or as a light within a mans hands, appearing onely through his fin­gers. We know, that when he shall appeare, that is, by the cer­tainty of faith, for faith doth assure vs of things inuisible: now we know our selues to be Gods children by the vertues and miracles which by his spirit we are inabled to doe. When he shall appeare, that is, at the day of iudgement. Wee shall be like vnto him, that is, in the conformity of nature, of grace, and of glory. We shall see him as he is, that is, in the very substance of [Page 199]his Deity, which is not granted to any man liuing here.

The doubts of this place are, first,Mayer. what is meant by the worlds not knowing of vs, 1 and to what these words [For this] haue reference?

I answer, that the world of wicked men, and vnbeleeuers, are said not to know vs, that are accepted to be the children of God, because they doe not see into the excellency of this estate, to prize and to esteeme of it. And for this they know vs not, because they know not Christ, it was hidden from them of what excellency hee was, which was the cause that they vsed him as base and contemptible. For had they knowne him, they could not but haue knowne his, so much resembling him; as they that haue knowne the father, if his sonne commeth in presence, which is very like him, they know him to be his sonne: and as he that hath well knowne a man, if hee seeth his picture, he knoweth whose picture it is. And this is spo­ken to make vs vndismaid at the contempt and ignominy that shall be offered to vs in the world, as a Prince laugheth at the railings and ill vsage of him by his owne seruants, whilst they know him not.Chrys. Hom. 78. in Iohan. They know not (saith Chrysostome) what manner of persons we are, that abuse vs, as namely, that wee are Citizens of Heauen, reckoned to the Countrey aboue, and fellowes of the Cherubims. So also Wisd. 5.3, 4 5.

2 Secondly, how it is said, It appeareth not yet what we shall be? hath not God set forth in his word the vnspeakable glory and felicity to come?

I answer with Thomas, that though it be set forth, yet the glorious and happy estate of Gods children appeareth not now, but they liue after a poore and contemptible fashion, which is the cause that the world maketh no reckoning of this Sonne-ship.

3 Thirdly, wherein shall wee be like vnto God, and what knowledge shall wee haue of him, and how doth this proue, that we shall be like vnto him, because we shall know him?

To the first it is commonly answered, that wee shall be like vnto him in heauenly glory, euen as children doe partake of the glory of their father, as Oecumenius speaketh,Oecumen. Scho­lia Graeca. the minde being sanctified and inlightened, and the body being glorified [Page 200]as the body of the Lord Iesus.Phil. 3 20. August. To the second, some (as Tho­mas Aquinas) say, that we shall see his essence: but others de­ny this, affirming that we shall see him onely in his qualities, being pure, as he is pure; and being iust wee shall behold him iust,Oecumen. Faber Stapul. Beza. as Oecumenius. But I assent rather to those that expound this of seeing the Lord Iesus Christ in his glory, and the ma­iesty of God the Father: for now we see onely darkly, and as it were in a glasse, as we are capable: but then being present with him, wee shall immediatly behold his glory. And this very beholding of him present doth argue, that wee shall be like vnto him, because this seeing of him is not granted to any, but to the children of God, who are holy, as he is holy. For,Mat. 5. Esa. 26.10. according to the 70. blessed are the pure in heart, for they shall see God. And let the wicked be taken away (saith the Prophet) that they may not see the glory of God.

Note,Note. that wicked men that make no reckoning of the state of grace, are so farre from being true Christians, that they know not what a Christian is, they know not Christ: for did they but know, they would admire and be in loue with this condi­tion, whereas now they despise it and vilipend the children of God, and beare an hatred against them.

Note againe,Note. that the glory of the faithfull shall be the high­est degree of glory, like vnto that of God himselfe; we shall bee present where the glory of his Maiesty doth most appeare. To heare of him, and to behold him in his Word and workes, must suffice vs whilst we are in this world, and for such as li­ued then to see God in the flesh, but the time shall come when we shall behold him immediatly. The present comfort in God and ioy in the holy Ghost is nothing in comparison of that comfort which we shall haue.

Seeing Christ came into the world to destroy sinne,Oecumen. in 1 Iohn 3. we that are borne of him and confirmed in the Faith of him, may not sinne any more. He that abideth in him is said not to sinne, [Page 201]because he neuer ceaseth from the exercise of vertue. He that doth sinne, is said to be of the Deuill, not he that hath done sin, because when a man hath repented him, he is no longer of the Deuill. The workes of the Deuill are sinnes, which God, hauing a care of his, came into this world to destroy. To com­mit sinne, vers. 9. is to admit of sinne in the minde and will; so the children of God cannot sinne, that is, will to sinne in any thing. They commit not wickednesse voluntarily and pur­posely, or by yeelding to corruption, till they be subdued and brought into seruitude hereby.

There is but little difference here amongst other Exposi­tors from this of Oecumenius. Mayer. The Sonne of God was manife­sted, Tho. Aquinas. Tollit dimitten­do sacta, adiu­uando ne fiant, & ducendo ad vitam, vbi omni­no si [...]ri neque­unt. saith Thomas Aquinas, when he tooke flesh, to take away our sinnes; that is, by forgiuing them being commited, by helping vs against sinne that we commit it not, and by bring­ing to such a life as where sinne cannot bee committed any more, and therefore he is thrice said to bee the Lambe of God that taketh away the sinnes of the world.

Faber Stapul. Faber saith, that he tooke away sinne by destroying the seed of the Deuill sowne in Adam at the beginning, and grow­ing vp in his of-spring euen vntill Christ, who was without all sinne, which if he had not done, none could haue remai­ned in God. But he being a seed, contrary to the seed of the Deuill, destroied it, which is darknesse, and would haue made otherwise, that we could not haue beene in God, who is light. He also inferreth the sanctity of the mother of Christ, affir­ming her to be without sinne, or else shee could not haue brought forth such seed contrary to the seed of the Deuill. But by the same reason her father and mother must haue beene without sinne also, and consequently, the Line of which shee was descended. I hold with Faber, that Christs taking away of our sinnes here spoken of, is by the grace and vertue of his Spirit, sanctifying vs to leade an holy life: for by the com­ming of Christ, the Spirit of grace is communicated more plentifully, the man Christ being as it were the head of the spring where the Spirit rested, and we the chanels into which it floweth; whereas in times past, though the faithfull a­mongst the Iewes were not destitute of the Spirit, yet they be­ing [Page 202]but a handfull in comparison of the rest of the world, the bestowing hereof was not so notable, and few there were that were deliuered from their sinnes. According to this sense it agreeth best with the words following, therefore they which are in Christ sinne not, seeing that in him there is no sinne, yea he came into the world to take away our sinnes. A like place vnto this is Rom. 8.3. And so I come to the greater question arising both from hence and from the next words, wherein the regenerate are said not to sinne, neither can they sinne. In what sense doth hee thus often, so much pressing it also, speake of our immunity from sinne, seeing there is no man li­uing that sinneth not? It is agreed by all, that the regenerate sinneth not purposely, or by the sinne of infidelity, or so farre forth as he is borne of God,Tho. Aquinas. or he sinneth not vnto the end, for all these expositions are mentioned by Thomas Aquinas. It seemeth to me to be most plaine, that trading in sinne is only meant here. The true 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 [Page 203]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.

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 [Page 204]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 [Page 205]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.

BY the Spirit here the Doctrine is commonly vnderstood:Mayer. to confesse that Iesus Christ is come in the flesh, is to teach rightly both his humane and diuine nature,Beza. according to Be­za; his humane, because he came in the flesh, and his diuine, because he came, implieth one from whom he came, that is, the Fa­ther with whom he was from the beginning. Oecumenius and Th. Aquinas expound confessing here not only in word but in deed and in life, wherein this is confessed when a man is mor­tified vnto sinne: but Beza more rightly vnderstandeth it more restrainedly of Doctrine only. Euery one in this spiri­tuall office of teaching, that is sound in the doctrine touching Christ Iesus, is of God. The spirit here is he that pretendeth the spirit,Piscator. according to Piscator; and to confesse that Iesus is come in the flesh, is to teach truly touching the diuinity and humanity, and touching the end of Christs comming into the world to deliuer vs from our sinnes, as the very name Iesus doth imply, so that in these few words is comprehended the whole Doctrine of the Gospell.

The obseruation of Thomas Aquinas is witty:Tho. Aquinas. to confesse hath in it a word con, signifying together, whereby is implied; [Page 207]that it must be both in word and deed that Christ must be ac­knowledged, but there may as well be vse of this conioining word, to set forth the tongue and the heart agreeing in one. He that confesseth not, the vulgar Latine hath it, he that solueth Iesus, but all confesse, that in the Greeke it is as wee reade it. This cannot be referred to the denying of Christ in deeds; for so euen the best doe sometimes, because their life is not alwaies in all things so squared according to rule, but to deny Christ in Doctrine is the thing meant here. Now hee is not said to deny Christ thus only, that flatly denieth Iesus the Sonne of Mary to be the Sonne of God and the Sauiour of the world, but he which denieth the truth, and teacheth falsly in any Ar­ticle of faith, according to Saint Augustine. Aug. ser. 31. de verb. Apostoli. Ea tenus omnis haereticus Chri­stum in carne venisse negat, quantum libet fateri videatur, quatenus aliquid sentit, quod re­pugnans Chrisio esse conuincitur. Simon Magus. Menander. Ebion. Cerinthus. Epiphan. Haeres. 30. Iren. lib. 1. c. 26. For euery Here­tike, saith he, denieth Christ to haue come in the flesh, though in word he confesseth it, when he holdeth any thing that is proued repugnant vnto Christ. And so this passage was very pertinent to those times, wherein there were some that taught most wickedly concerning Christ. As Simon Magus & Menan­der his Scholler, who taught himselfe to be God, & that to the old world he appeared by the name of the Father, to the Iewes by the name of the Sonne, and to the Gentiles of the holy Ghost. Ebion, who taught that Christ was begotten by the coniunction of Ioseph and Mary. And Cerinthus, who taught likewise that Christ came of Ioseph and Mary, but he was at the first but Iesus, and by the comming downe of the holy Ghost in his baptisme he became Christ also, for he held God the holy Ghost to be Christ. Now hee saith, that the spirit whereby they were led was the spirit of Antichrist, which should come and then was come, that is, in his forerunners, who were led by the same spirit of error, and did so neerely re­semble him as I haue already shewed, 1 Ioh. 2.18.

Note,Note. that the Pope of Rome is not hereby freed from be­ing the Antichrist because he doth not flatly deny Christ: for no man in Saint Iohns time, against whom he writeth did so, but onely they taught erroniously touching Christ, and here­upon he concludeth against them that Antichrist was then come. For as much then as the Pope teacheth things contrary to Christ, he doth in effect deny Iesus Christ to be come in [Page 208]the flesh, and so is Antichrist. For he denieth him to be an all-sufficient Sauiour, whilst he teacheth satisfaction by acts of penance and the merit of workes, and to haue had a true hu­mane body, because he teacheth such a body as is in a thou­sand places at once.

From these words to the end of the Chapter the Apostle treateth onely of one thing,Mayer. viz. loue, and therefore taking all together for one Text, the first doubt occurring is, how God is said to be loue?August. Quaestiune. de Trinit. Saint Augustine saith, because power is pro­perly attributed to the Father, wisdome to the Sonne, and loue to the holy Ghost; therefore, as the Father is said to be the Almighty, the Sonne is called the wisdome of the Father, and the holy Ghost loue.P. Lombard. 1 dist. 32. Hence the master of the sentences deli­uereth it, that the holy Ghost is loue essentially, seeing it is the holy Ghost whereby we abide in God, and we are said by loue to abide in him.Tho. Aquin. Tho. Aquin. saith, that loue is twofold: First, whereby we loue elicitiuely and formally, 1 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.

2 Now God is said to be loue,Vers. 11. Th. Aquinas. Si tantus tantil­los, iustus iniu­stos, creator crea­turas, & nos qui samus fra [...]res & pares & natura conformes debe­mus in [...]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. [Page 209]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.

3 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.

4 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 debe [...]esse perigri­nantium, minor propinquantium, [...]us per [...] ­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 [Page 210]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 Scor­pia [...], 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.

5 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 [Page 211]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 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.

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 [Page 213]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, [...]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 & gr [...]t. c▪ 43. Quo [...] odo est graue cum dile­ctionis est man­datum. Aut en [...]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 [Page 214]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 [...]oll [...]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.

Hauing spoken of our regeneration and adoption to be theOecumen. in 1 Ioh. [Page 215]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. [...]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 [Page 216]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 [Page 217]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 of an horri­ble sinne, viz. making God a lier, which he cannot but seuere­ly reuenge.

The sinne which is vnto death here spoken of,Oecumen. in 1 Iob. 5. is that sinne from which there is no shew of conuersion, and to retaine in the minde iniuries done: for the wayes of those, that keepe in­iuries done in their mindes, tend vnto death, saith Salomon; Prou. 12. because such alwaies keeping anger in their mindes against their neighbours, are neuer led with true penitencie, but sinne impenitently. And lest some such sinne, as hee speaketh of, should be thought incident to the children of God, hee clea­reth them, not onely in respect of the sinne, which is vnto death, but of that which is not vnto death, saying,Vers. 18. Euerie one that is borne of God sinneth not. But that none such should grow secure, he immediately subioyneth, that this commeth to passe, because hee keepeth himselfe, so that if hee should not daily haue a great care of himselfe, hee should be subiect to sinning. By the world, which is said, to lie wholly in sinne, Vers. 19. the vncon­uerted are to be vnderstood, such as wee sometime were, and like vnto whom still wee are through aptnesse to sinne;Vers. 20. but that God hath giuen vs to vnderstand, and so to auoyd that which others runne vnto.

This place, by the confession of Saint Augustine, Mayer. is one of [Page 218]the hardest of all the Bible:August ser. 11. de verb d [...]ami. and therefore diuers Expositors haue expounded it diuersly. Augustine himselfe, after that hee had deliuered one exposition,S [...]ym. in [...]onte cap 21. Retract l 1 c. 19. Siquis in s [...]ch­rata mentis per­u [...]rsita [...]e h [...]ne vitam sin [...]erit. that the sinne vnto death, is the enuying of our brothers grace, retracteth, giuing another, that it is the finishing of this life in the wicked peruersnesse of his minde, and this is followed by many, Hieronym. in cap. 14. Ierem. Glos. interlin. Lyranus, Magister sent. 2 sent. d. 43. And hereupon some Popish writers inferre prayers for the dead, that haue not died in obstinacie, but shewing peniten­cie before their death.Lorin [...] in 1 Ioh. 5.16. But this collection is worthily reiected by one of their owne side, because it is not spoken, as of sinnes done heretofore, but now in doing; and therefore whilest a man liueth. If any man seeth his brother sinning, not hath seene him to haue sinned.

2 Some vnderstand by the sinne vnto death, a mortall sinne; by that not vnto death,Gl [...]ss. Cassianus Call. 1 [...]. c 10. O­ [...]ig. H [...]. 12. i [...] Ex [...]d. a veniall, that is, a smaller and lighter offence, such as idle words, vaine behauiour, or wanton lookes: and hereupon the Popish found the distinction of mortall and veniall sinnes, teaching that some grosser sinnes onely deserue death, and that lesser sinnes doe not make the soule subiect to death. Now because it is absurd, the sinne vnto death being thus vnderstood, to expound this sentence, as the words run, the glosses say, that common persons are not to pray for such, but the Priests onely, to whose censure they are to be referred. But this also is worthily reiected by one of their owne side,Lorin [...] in 2 Ioh. 5.16. be­cause it is added, that he shall giue life to those that sinne not vnto death; whereby is intimated, that the sinne to be prayed for, maketh the sinner subiect to death also. And it is a poore shift to say, that the Priests might pray for such as sinned vnto death, but not the common people, seeing Saint Iohn enioy­neth a vacation from prayer to all in this case. That there are some sinnes not worthy of death, is also contrarie to all true Diuinitie: See Iam. 2.10. Deut. 27. vers. last. Matth. 5.19. Matth. 12.36.

3 Some againe vnderstand the sinne against the Holy Ghost, which is out of malice to impugne the knowne truth,Beza. Piscator. Carth [...]s. Faber Stapul. when the Spirit enlightning the minde to vnderstand the truth, yet it is of spight and malice impugned, as the Scribes and Phari­sies, [Page 219]contrarie to their knowledge, did maliciously set them­selues against Christ: when any commit this sinne, they say we are not to pray for it,Matt. 12.31, 32. because our Sauiour Christ hath pronoun­ced, that it shall neuer be forgiuen.Hil. in Psal. 140. Neere vnto this exposition commeth Hilary, expounding it of sinne committed out of cer­taine knowledge and malice; and Chrysostome. Chrysan Psal. 49. And to this indeed doe I subscribe, if a man sinneth out of infirmitie, raise him vp by prayer and by good counsell;Gal. 6.1. but hee that is a bro­ther, and maliciously leaueth his Christian calling, doing pre­sumptuously contrarie to his knowledge, deriding all admo­nitions and scorning them, cast not holy things to such dogs,Matth. 7. neither admonish, nor pray for them any more.

4 And neere vnto this commeth that of Oecumenius, expoun­ding it of such as are not led with any penitencie. But the meerely impenitent are not to be excluded from our prayers: for by praying, a mollified heart may haply bee obtained for them, as for Saul by Steuens prayers: otherwise, no persecu­tors might haue beene prayed for,Matth. 5. which notwithstanding was vsuall, and is commanded.

5 Some vnderstand adulterie after Baptisme, which shall ne­uer be forgiuen:Tertull. de Pu­dicitia, c. 2. & 19 but there is no ground for this in the holy Scriptures.

6 Some vnderstand blasphemy against God, the punishment whereof was death, and touching which, it is said,Anastas Nicenus quaest. 58. in Script. 1 Sam. 2.25. If a man sinne against God, who shall plead for him? But the contrary vnto this is plainly taught by Christ, saying, Euery sinne and blasphemy against the Father and against the Sonne shall be for­giuen.

7 Some vnderstand it of those that leaue the faith, falling a­gaine to infidelity and idolatry, or of excommunicate persons,Gagnous. Turrian. but such as in time of persecution haue beene beaten from the faith, haue returned againe; and seeing the end of excommu­nication is to bring the offender home by repentance, I cannot see how such as are excommunicate may be reckoned amongst those that are not to be prayed for.

There is a sinne not vnto death. The vulgar Latine hath it,Vers. 17. Caictan. Salmeron. There is a sinne vnto death. But by Popish Writers themselues it is acknowledged to be corrupted herein, though some, thin­king [Page 220]that this being granted, will make much against them, will by no meanes yeeld vnto it. Yet all ancient Writers, who haue had occasion to mention this Text, reade it according to the Greeke, as Tertullian, Ierom, Ambrose, and Pactanus; and later Writers, as Ʋarablus, Iohannes Benedict [...]us, Clarius, &c. Touching him that is borne of God,Vers. 15. who 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. Hug [...]. Gl [...]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. Da [...]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 [Page 221]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 [...]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. Hier [...]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.

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 is absolutely called Monsieur; to others of his kinred is prefixed their Chri­stian name,Beza. as Charles Monsieur, &c. Others will not by any meanes haue Electa taken for a proper name, but that shee, to whom Saint Iohn wrote, was both a Ladie of great worth, and of great zeale to the truth, in so much as that shee distributed much to poore Christians, and was euerie way of rare pietie, which did argue the true grace of God in her, for which cause he stileth her an elect Ladie: If Electa had beene her proper name,Oecumen. it should haue been placed before [...], not after. Some againe expound it either way. Lastly, some thinke that not any particular woman is here meant, but the Church in Babylon, the praise whereof was the greater,Clemens Alex. Hugo. Tho. Anglicus. that being in so wicked a place, it cleaued so constantly to the truth. But because there is no need to flie to any such mystical sense, & there is no reason, the third Epistle being written to a particular man, to interpret this otherwise than written to a particular woman; and lastly, [Page 225]because the children of her sister are mentioned, vers. 13. I thinke with Beza, that this allegoricall Exposition is not to be receiued, but that which expoundeth it of a particular woman; neither can there be any certainty whether her name be here set downe or no: but I doe rather incline to thinke that one or both these words be her proper name, both because it is not vsed any where in writing to a particular person to omit his name; and if the word [...] be commonly vnderstood, I can­not see how any mortall man could giue any such title to any, seeing to know who are Elect is peculiar to God onely; and lastly, because most of the ancient Greeke Expositors take it for a proper name.

In the residue of this Epistle if there bee any difficulty,Vers. 7. as vers. 7. where he is said to be the Antichrist that denied Christ to be come in the flesh, it hath beene already handled, 1 Ioh. 2.22. and Ch. 4.1. Besides this, there is but one doubt more tou­ching these words,Vers. 10. If any man commeth vnto you and bringeth not this Doctrine, receiue him not to house, neither bid him (God speed.) Vers. 11.Vers. 11. For he that biddeth him (God speed) doth partake of his euill workes. By one that bringeth not this Do­ctrine, it is commonly agreed that an impugner of the truth is meant, liuing yet in the Christian Congregation, and preten­ding to be a Christian, not a Iew or Gentile that was neuer conuerted, but hath euer beene an open enemy to Christia­nity; for with such Saint Paul doth allow feasting together,1 Cor. 10.27. and when he forbiddeth companying with wicked persons,1 Cor. 5.11. he explaineth himselfe to meane not any indifferently, but brethren that were such. Otherwise all meanes of their con­uersion should be taken away. He is one that hath imbraced the truth, but now is depraued with heresie, against commu­nion with whom the Apostle giueth warning here.Beda. Gloss. Ordin. Thus it is applied by Beda, and the ordinary glosse alleaging also Iohns owne example to illustrate what he hath here taught.Properemus hinc ne corruat do­mus, in qua ini­micus veritatis est. Polycarpe. Euseb. Hist. l. 4. c. 13. He com­ming into a Bath where Cerinthus the Heretike was, haste­ned out againe, saying, Properemus hinc, &c. Let vs make haste hence, lest the house fall vpon vs where the enemy of the truth is. And Polycarpe, the Disciple of Iohn, when Martian the Heretike came to salute him, called him the first-borne of [Page 226]the Deuill. We must also estrange our selues from obstinate Heretikes when there is no further hope of their conuersion; those vsuall passages that are betwixt neighbour and neigh­bour of entertainment and of salutation, must not be betwixt vs and Heretikes, as we would not bee counted companions with them in their wickednesse,Cypri. l. 1. Epist. 3. Tam longe ab jis nos sinus separati quam illi sunt ab Ecclesia profugi. and smart accordingly. Cy­prian is so strict in amplifying this point, as that hee would not haue any Commerce, Feastings, or Colloquies betwixt Heretikes and true Christians, but that we should separate our selues as farre from them as they are fled from the Church. The word translated (God speed) is [...], in which it is allu­ded to the saying of the Prophet Esay, Esa. 57.21. There is no peace vnto the wicked; in the Septuagint it is [...], according to Ireneus. Iren. lib. 1. c. 13. Therefore [...] should not be said vnto them. As enemies and rebells to our King are by all good subiects a­uoided, so Heretikes that are enemies to our supreme King and Lord.

Note,Note. that it is not a thing indifferent, but dangerous to the soule to haue communion, and to be in good termes with obstinate Heretikes, and therefore all are to be admonished to shake off this communion. For hereby, loe what apparant hurt hath ensued to very many in this Kingdome, to be redu­ced backe againe to Babel, out of which they had escaped, be­sides the insensible hurt that is to thousands by their too much familiarity with Papists.