Exposition on the Catholic Epistles, 1 John

Exposition on the Catholic Epistles · 1 John

p. 173THE FIRST CATHOLIKE EPISTLE OF THE Apoſtle IOHN.

THat this is the Epiſtle of Iohn the Apoſtle it was neuer doubted by any.Aug. tract. 7. in 1 Iohan. Canonica eſt iſta epiſtola, per omnes gentes recitatur, erbis terrae autoritate retineturorbem terrarum ipſa aedificauit. Saint Auguſtine hath left this famous teſtimony of it. This Epiſtle is canonicall, it is recited amongſt all nations, it is held canonical by the authority of the whole world, & it hath edified the whole world. But of the other two Epiſtles there hath beene ſome doubt.Hieron. de Scrip. Eccleſ. in Iohan. For as Ierome ſaith, there was another Iohn beſides the Apoſtle, called by the name of the Elder;Euſ. l. 3. c. 25. Hiſtoriae. Cyprian. lib. 2. ſentent. Concil. Carthag. c. 81. Tert. depraeſae. 33 Dyoniſ. de Eccleſ. hyrarch. c. 3. Hieron. Epiſt. 85. Epiphan. haer. 51. and Euſebius citeth Papias for two Iohns, ſaying, that Origen doubted of the two latter Epiſtles. But that theſe two hauehave beene receiued for canonicall Scripture, and the Apoſtles writings appeareth by Cyprian who alleageth the ſecond, and ſo doth Tertullian and Ireneus. And Dionyſius citeth both ſecond and third, and ſo doth Ierome. And Epiphanius maketh mention of the Epiſtles of Iohn the Apoſtle, and not of one Epiſtle onelyonly, which he ſaith, as Iohns p. 174Goſpell and the Reuelation were imparted to vsus by the ſame gift of the holy Ghoſt.Ambroſ in Pſ. 30. Cùm refugeret Apoſtolum ſe ſcribere, ſeniorem ſe ſcripſi ſe. Beda comment. Sed nunc gen. Eccleſiae conſenſus habet, quòd has quoque Iohannes Apoſt. ſcripſit.Ps 30 Ambroſe ſaith, that Iohn being now an old man wrote the Goſpell and Epiſtles, and therefore hee wrote not himſelfe Apoſtle, but the Elder. Dydimus wrote vponupon Iohns three Epiſtles, and Beda hauing examined this doubt concludeth, but now the generall conſent of the Church is, that Iohn wrote theſe Epiſtles alſo. And therefore howſoeuer it hath beene formerly doubted, yet now there ought to be no further queſtion made hereabout, eſpecially the phraſes vſed in the other two Epiſtles, being the ſame with theſe in the firſt; plainly declaring the ſame Author, as will appeare if we compare. 1 Ioh. 2.7. and 2 Ioh. 4. 1 Ioh. 2.23. and 2 Ioh. 5.9. 1 Ioh. 3.9. 3 Ioh. 11. 1 Ioh. 4.2, 3. 2 Ioh. 7. 1 Ioh. 5.2. 2 Ioh. 5.

Touching the time when this Epiſtle or the reſt were written, I finde no certainty,Baron. tom. 1. but that ſome hold it to hauehave beene written laſt of all, euen after Iudes; and ſome, according to the order in which it is placed.Lyra. It is certaine, that Iohn liued longeſt of the Apoſtles to a very old age, and therefore in thoſe Epiſtles wherein he giueth himſelfe a title, hee writeth himſelfe The Elder, 1 Pet. 5.1.1 Pet 5:1not Apoſtle; as alſo Peter calleth himſelfe an Elder together with the Elders, haply vſing this inſcription, that his writings might hauehave the more force, comming from him now after ſo long a time of experience, he being the only ancient liuing that had followed the Lord as an Apoſtle.

Touching thoſe to whom this Epiſtle is written, here are none named, neither doth the Author name himſelfe. But Auguſtine citeth it as written to the Parthians,Auguſt. 2. queſt. Euang. cap. 39. Idac. de Trinit. poſ. de indiculo librorum. Aug. and ſo doth Idacius and Poſſidius. Higinus Papa alſo, Epiſt. 1. and Iohn 2. Epiſt. 1. ad Valer. cite it as written to the Parthians. If euer it were ſo directed, thoſe words are now loſt; and indeed it is not likely, but that it was directed after the manner of all Epiſtles, to ſome people, and moſt probably to the Parthians, as Baronius contendeth (affirming,Baron. Tom. 1. Annal. that this title periſhed in the continuance of time) for Iohn preached amongſt the Parthians. In that he nameth not himſelfe herein, hee doth but as Paul to the Hebrewes, that his Epiſtle might the rather paſſe, p. 175he being then in baniſhment in Pathmos, and it being not likely that any thing written from him would hauehave beene ſuffered, if it had carried his name.

For the ſcope of this Epiſtle, it is to confirme the Diuinity of Chriſt againſt Ebion and Corinthus, and his humanity againſt Baſilides; and to inſtruct in the true louelove that ought to bee in Chriſtian people, euen to the ſuffering of death for Chriſt his ſake, contrary to another error of Baſilides, Epiphan. Haer. 24who held that Martyrdome was not to be vndergone for Chriſt.

CHAP. I.

IN the firſt Chapter he beginneth with a periphraſis of Chriſt, much like to that which he ſpeaketh of him in his Goſpell, wherein he ſetteth forth his Diuinity, in calling him The Word of Life, which was from the beginning; and his humanity, in ſaying, which we hauehave ſeene and handled, &c. verſ. 1, 2, 3. This Chriſt he ſheweth, that he declared vntounto them for their ſpirituall ioy and comfort, to bee attained hereby through the communion with God the Father, which the true Chriſtian hath by him, verſ. 3, 4. But leſt they ſhould be miſtaken about this Communion, he teacheth that God is light, that is, righteouſneſſe and holineſſe, and therefore hee that walketh in the light of a godly life only hath communion with him, and not he that walketh in the darkneſſe of ſinne, verſ. 5, 6, 7. Neither is it a thing indifferent whether we hauehave communion with him or no: for the bloud of Ieſus Chriſt clenſeth ſuch from all ſinne. And leſt when we endeuour to be holy, we ſhould depriue our ſelues of ſo great a benefit of Chriſts bloud through conceitedneſſe, by imagining, that now we liue not in groſſe ſinnes, as others doe, we are altogether free from ſinne; he preuenteth this, by ſhewing that ſo we ſhould deceiue our ſelues, &c. verſ. 8, 9, 10.

p. 1561 IOHN Chapter 1. Verſe 1.

That which was from the beginning, which wee hauehave heard, which we hauehave ſeene with our eyes, which wee hauehave beheld, and which our hands hauehave handled of the Word of Life, &c.

THe Iewes and Greekes both did tax the Myſtery of the Goſpell as a nouelty,Oecumen. in 1 Ioh. 1.1 John 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 hauehave a being, without which nothing can exiſt, as is further declared in the Goſpell of Iohn. Which wee hauehave heard, that is, by the Law and Prophets being ſpoken of before. Which wee hauehave 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 hauehave handled, hereby either it is meant, that he was ſo familiarly made knowne vntounto 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 vsus 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.

p. 177This 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. OnelyOnly 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 vntounto you that which was from the beginning. And Lyra, and Vatablus vnderſtand, Wee declare vntounto you. But this ſupply commeth in well enough, v. 3. after that which we hauehave 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 hauehave ſeene, heard, looked vponupon, 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 hauehave 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 vntounto 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 onelyonly 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 foreign added vntounto this we hauehave 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 hauehave handled. This with Oecumenius ſome thinke was done by Thomas onelyonly, who before beleeued p. 178not 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.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 hauehave 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 hauehave fellowſhip with, that is, ye, which hauehave not ſeene by knowing and beleeuing theſe things by our publiſhing of them, might enioy together with vsus 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 hauehave 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 vntounto 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 hauehave 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 vsus in acknowledgement of our ſinnes to aske forgiueneſſe, which hee cannot doe being faithfull, vnleſſe he forgiue them vponupon our confeſſion of them, p. 179as 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 vsus to pray for the pardon of our debts of ſinne, hath withall promiſed fatherly mercy & pardon to follow. But there muſt be adioyned vntounto 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 hauehave 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 hauehave 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 hauehave 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 onelyonly, 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 vsus. 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 hauehave no ſinne, they hauehave 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 p. 180perfectly 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 vsus 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 onelyonly ſure way to hauehave communion with God: the vnholy, or proud, that ſtand vponupon their owne righteouſneſſe, are vtterly excluded here from.

CHAP. II.

HAuing in the firſt Chapter brought all men to an acknowledgement that they are ſinners, leſt that hereupon men ſhould grow to deſperate ſinning, ſaying, we will therefore ſinne, and then confeſſe our ſinnes, and ſo we ſhall be forgiuen, by way of preuention hee beginneth this Chapter thus, Theſe things I write vntounto you that you ſinne not. And yet becauſe this command is ſo hard, that none can keepe it, that we might not be vtterly diſcouraged, when we endeuour what poſſibly we can to fly from ſinne, hee addeth, If any man ſinneth, we hauehave an Aduocate, &c. in whom, if we beleeue we hauehave remiſſion of all our ſinnes. Now, leſt we ſhould againe take heart to ſinne, if no more belongeth to p. 181it, but to beleeue in this our Aduocate Ieſus Chriſt, for the expiation of our ſinnes, hee declareth what it is truly to beſeeue in, or to know Chriſt, Verſ. 3, 4. viz. to this our knowledge to ioyne obedience to his commandements. In the next place, that this argueth one who knoweth Chriſt, hee proueth, becauſe to keepe his commandements is to louelove him, as we muſt needs doe that know what he hath ſuffered and done for vsus; neither can wee hauehave this louelove of the Lord, vnleſſe wee know him, for ignoti nulla cupido, we hauehave no louelove to that which wee know not, Ʋerſ. 5.6, And then from the louing of the Lord, he inferreth our louing of one another, wherein wee cannot but be drawne to follow him, if we louelove him, who hath in louelove to vsus all ſuffered ſo much, Verſ. 6. inforcing it with a command, which is ancient, Verſ. 7. and which hath more lately beene renued by the comming on of the light of the Goſpell, becauſe there is a neceſſity of louing one another in all that walk in this light; they are not in the light, but in darkneſſe, that hate one another, Verſ. 8, 9, 10, 11. And hauing thus endeuoured to commend the louelove of Chriſt, and of one another vntounto them, he ſeeketh in the next place to fence thē againſt that louelove which would be dangerous vntounto them, viz. the louelove of the world, and the louelove of hereſie.

Touching the firſt, he prepareth vntounto it by nominating all ages, young men, fathers, and children, intimating, that this charge concerned all ſorts, and adaptating ſomething particularly to each of them, whereby they might be fenced againſt the louelove of the world, and doubling his compellation vntounto them to inforce it the more, Verſ. 12.13, 14. And then hee doth expreſly dehort from this louelove, Verſ. 15, 16, 17.

Touching the ſecond, V…. 18. he informeth them of the danger of the times, in reſpect of the many Antichriſts, referring them to that which they themſelues knew, that he is a lyer & Antichriſt that denieth the Sonne, becauſe he alſo denieth the Father, Verſ. 18, 19, 20, 21, 22, 23. Then hee exhorteth to perſeuerance in the true ancient doctrine, Verſ. 24, 25, 26. and hauing ſhewed his confidence hereabout, he exhorteth to the ſame againe, Verſ. 27, 28. and from the conſideration of the Lords righteouſneſſe, he maketh way to returne againe to the p. 182preſſing of a righteous and holy life vponupon them, and the flying of ſinne, becauſe this argueth one borne of God, Verſ. 29.

1 IOHN Chapter 2. Verſe 2.

He is the propitiation for our ſinnes, and not for our ſinnes only, but for the whole world. Verſ. 7. I write no new commandement, but an olde commandement vntounto you. Verſ. 8. Againe, I write a new commandement, which is true in you, and in him, that the darkneſſe is paſt, &c.

CHriſt is ſaid to be our Aduocate,Occumen. in 1 Joh. 2.1 John 2 that is, one that exhorteth and moueth the Father to forgiue vsus 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 onelyonly the Iewes, but the Gentiles that beleeue alſo attaine remiſſion of their ſinnes by Chriſt, or that not onelyonly 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 hauehave ſociety with him, as was ſpoken Chap. 1. And his louelove is perfect in vsus, that is, whereby hee is ioyned vntounto vsus, we being by a godly life ioyned vntounto him, he is ioyned vntounto vsus alſo.

Touching the command of louelove,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 vntounto, ſeeing hee wrote both to Iewes and Gentiles. To the Iewes indeed it was of old commanded, that they ſhould louelove one another; but the Gentiles which liued not vnderunder the law, ſeeme not to hauehave had this command anciently? It is to be p. 183anſwered, 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 vnderunder the written Law, whence it was,Rom. 2.15.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 louelove of our enemies, to louelove our neighbour indeed was commanded of old, but that we ſhould louelove our enemies no precept was euer giuen before. And therefore when as there hauehave beene ſome that hauehave 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 vponupon theſe,Iohn 17.20.John 17:20 I pray not for theſe onelyonly, but for all that ſhall beleeue in my name.

Touching the word propitiation,Exod. 25.17. Theodoret. Tho. Aquinas.Exod 25:17 it is taken from the propitiatory appointed to be made; from whence the Lord did anſwer them graciouſly that ſought vntounto him, according to the ſignification of the word; and ſo Chriſt is a propitiation by being a propitiatory ſacrifice for vsus, in whom the Lord is gracious vntounto vsus.

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 vponupon 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 vntounto 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 p. 184beginning, moſt conſent with Oecum. that the commād of louelove is called old, becauſe it was ingraffed in the nature of man from the beginning, & the law anciently giuen by Moſes commandeth louelove: 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 vntounto you, for it is well knowne that Iohn did alwaies inculcate the doctrine of louelove. 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 hauehave affirmed the doctrine of louelove to hauehave bin of old from the beginning, in that ſenſe would not hauehave 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 vnderunder the Goſpell renued, being before through phariſaicall corruptions almoſt blotted out: for they taught men to louelove their friends, but to hate their enemies, but now we are plainly taught to louelove 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 vsus 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 onelyonly. The Greeke Interpreters generally hold,Graesi interpres. that the commandement of louelove is ſaid to be new, becauſe of old we being commanded to louelove our neighbours as our ſelues; by the new commandement of the Goſpell wee are commanded to louelove them more than our ſelues, euen to dye for them, as Chriſt loued vsus to dye for vsus.Rupertus. And thus Rupertus expoundeth it alſo. But wee hauehave 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, eueryevery 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.

p. 185Which is true in him and in you, the word which, Verſ. 8.here is of the neuter gender, and ſo cannot be referred to foreign, 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 louelove was wonderfull towards vsus, and in the true beleeuer, who walketh in all things according to this precept of louelove, 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 vsus, or that we hauehave any other Aduocate, and we will hearken vntounto them. If they cannot, but onelyonly argue from humane reaſon, let vsus 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 vntounto 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 louelove one another hath euer beene Gods command, but chiefly it is expected now vnderunder the Goſpell. Thus did Chriſt, and thus doe all they that hauehave 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.

p. 186CHAP. 2. VER. 12.

I write vntounto you children, becauſe your ſinnes are forgiuen you through his name. Verſ. 13. I write vntounto you fathers, becauſe yee hauehave knowne him that was from the beginning, &c. Verſ. 15. LoueLove not the world, nor the things of the world, &c. Verſ. 16. All that is in the world, the luſt of the fleſh, the luſt of the eyes and the pride of life, &c.

The doubts of this place are diuers: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 hauehave reference to thoſe that went before, or that follow after? Fourthly, what is the louelove 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 hauehave ſpoken vponupon ſome of them, and ſome vponupon other ſome.

1To 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 hauehave 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.

2To the ſecond, I aſſent to them that ſay this repetition is made to inculcate it the more, that the louelove 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, p. 187becauſe the word foreign is vſuall vntounto Iohn here, as the common appellation of them, vntounto 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 foreign is, verſ. 14. For although little children in yeeres are not in any danger by the louelove 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 vntounto you Fathers, &c. the ſecond time, but omitteth it wholly, but it is in all ancient Greeke Copies, and in Auguſtines expoſition vponupon this Epiſtle,Auguſt. Hicronym. and in Ieromes expoſition of Origens Prologue vponupon the Canticles. Touching the diuers reaſons alleaged to the diuers ages, they are not thus particularly rendred, becauſe onelyonly little children in this ſpirituall ſenſe hauehave their ſinnes forgiuen them, and fathers only hauehave 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 vntounto 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 vntounto 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.

3To the third, ſome hold theſe words to bee a laying of a ground of the louelove ſpoken of before, as if he ſhould hauehave ſaid,Beza. Piſcator, Oecumen. I know that ye will not all receiue this doctrine alike, and therefore I addreſſe my ſelfe to ſpeake vntounto 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 hauehave hitherto admoniſhed you to louelove one another, now let me giuegive you warning of the impediments that will hinder you from this louelove, viz. the louelove of the world, yee little children ought p. 188not 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 louelove of him who hath ſhewed ſo great louelove vntounto you. Again, ye fathers ought not to louelove the world, becauſe ye hauehave knowne him that was from the beginning, whom the world hateth; ye know him by Faith being ioyned vntounto him, ſo that ye cannot louelove the world which is againſt him. Laſtly, yee young men ought not to louelove the world, becauſe yee hauehave ouercome that euill one, that is, the Deuill, who is the God of this world; whereas it is the part of one vnderunder his dominion to louelove 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.

4To the fourth, to louelove the world, as all agree, is to louelove it as it is oppoſite vntounto God, for God himſelfe is otherwiſe ſaid to louelove the world;Ioh. 3.16. Oecumen. Th. Aquinas. 2 Cor. 4.4.John 3:162 Cor 4:4 to louelove the world therefore is to louelove, and by louing to be ioyned vntounto the wicked, who are in diuers places ſaid to be the world, and ſo the Deuill is called The God of this world. To louelove the things of the world, is to louelove riches, and honours, and pleaſures vntounto ſuperfluity, not for neceſſity, for the things of this world may be beloued and ſought after, ſo farre forth as they are neceſſary for vsus; but to be ouermuch affected vntounto theſe things, this is ſinne.

5To 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 foreign, the oftentation or iactation, or boaſting proudly of any worldly thing, being puffed p. 189vp and made vaine-glorious hereby, to be through pride ſo ſet vponupon eſtimation in the world, as that a man will rather die than be any way diſgraced. He that loueth the world thus, the louelove 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 louelove 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 hauehave their eyes opened, for hereby the Serpent tempted them; and the pride of life, to be like vntounto God. Beda alſo ſheweth theſe three to hauehave 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 louelove of God ſhould be deare vntounto vsus, neither ſhould we bee carried by any thing in this world againſt this louelove, for this were wonderfull ingratitude, ſeeing his benefits beſtowed vponupon vsus 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 vsus 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 hauehave beene for euer vntounto them in God.

CHAP. 2. VER. 18.

Little children, it is the laſt houre, and as ye hauehave heard, that Antichriſt commeth, there are now alſo many Antichriſts. Verſ. 19. They went out from vsus, but they were not of vsus; for if they had beene of vsus, they would hauehave continued with vsus.

p. 190The Apoſtle hauing admoniſhed againſt the louelove 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 eueryevery particular mans life.

Secondly, becauſe Heretikes are ſeparate from the Church; They went out from vsus to Iudaiſme or Paganiſme, becauſe they were not of vsus by election or predeſtination: they were amongſt vsus by the partaking of the ſame Sacraments, but not by the communion of louelove. 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 vsus 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.John 14

The doubts of this place are: firſt, how it is ſaid to bee the laſt houre. Oecumenius pitching firſt vponupon that of eueryevery 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 vnderunder the Goſpell the p. 191laſt 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. vnderunder 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 vntounto 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 vponupon the ſtage by his fore-runners and to act his part, therefore now is the laſt houre.

2The 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 p. 192of 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.

3Who 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.Matt 242 Thess 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 vntounto Chriſt, who was altogether for the truth.

4Whether 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 vsus, for if they had bin of vsus, they would hauehave continued with vsus. 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 vntounto life, as all Expoſitors agree. They that fainedly ioine themſelues vntounto 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 p. 193from 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 vsus goe not out from vsus, and who are ſuch, if not they that hauehave true faith and repentance; for from hence we may certainly reaſon to proue our election. But of the certainty of faith I hauehave ſaid more already vponupon 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 vntounto them to whom he wrote. And then he contradicteth him, ſaying, That there are many of them that are predeſtinated vntounto 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 vponupon 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 p. 194were neuer indeed of their number, & therefore might turne to any thing. And laſtly, this may ſerue to warne eueryevery 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.

5What 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 hauehave 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 vntounto 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 onelyonly 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 vntounto 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.John 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 vntounto which nothing more could be added,2 Pet 3.20.2 Pet 3:20 for wee are ſtill to grow in knowledge and grace.

p. 1956What 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. 1.26Titus 1:26but in their deeds they denie him. And I hauehave 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 hauehave 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 hauehave 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 onelyonly, &c.

p. 196If 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 onelyonly couertly denying Chriſt, but openly making a profeſſion of him.

7By 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 onelyonly begotten Sonne of the Father. Againe, the Father is denied, becauſe hee hath teſtified from Heauen,Mat. 3.Matt 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.Matt 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.John 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 vntounto 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 hauehave no more benefit of the Chriſtian religion than Pagans and Infidels. And therefore let vsus 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 p. 197troubled at it, for they were neuer ſound at the heart, otherwiſe they could not hauehave departed.

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

CHAP. III.

HAuing made ſome way in the laſt verſe of the former Chapter, as I hauehave already ſhewed, to returne to the commendation of a righteous and holy courſe of life; he doth more at large proſecure that argument here, ioyning vntounto it a commendation of brotherly louelove.

Touching righteouſneſſe and holineſſe, he ſtirreth vp vntounto it; firſt, from the conſideration of our eſtate, we are the children of God, and yet hauehave greater hopes, and therefore cannot but be pure, as he is pure, Verſ. 1, 2, 3. Secondly, from the conſideration of that reference which we hauehave vntounto Chriſt, we are in him, but he hath no ſinne; nay his comming into the world was to take away ſinne, and therefore who ſo is in him ſinneth not, Verſ. 4, 5, 6. Thirdly, from the conſideration of the ſtate of wicked and ſinfull men, they know not Chriſt, they are of the deuill, Verſ. 6, 7, 8. Fourthly, from the conſideration of our new birth, by the ſeed of God, which being in vsus, keepeth vsus from ſinne, Verſ. 9, 10.

Touching brotherly louelove, coupling the want of this with a ſinfull life, he firſt ſheweth,Verſ. 10. Verſ. 11. Verſ. 12, 13. Verſ. 14, 15. that ſuch as hauehave no louelove are not of God; and then ſetting downe the command which wee hauehave to louelove, hee dehorteth from enmity and hatred, inſtancing in Cains hatred againſt Abel, and the worlds hatred, and ſhewing the euent both of louelove, and of hatred. Then hee exhorteth to louelove, vrging to louelove in deed after the example of Chriſt,Verſ. 16, 17, 18. condemning p. 198other louelove, which extendeth not to the releeuing of the miſerable, to be no louelove. And that this exhortation to louelove indeed,Verſ. 19, 20, 21, 22. might take the more effect, he ſheweth what confidence towards God ſuch a man may hauehave to obtaine whatſoeuer he deſireth, as doing his will herein, and that which is pleaſing vntounto him. Now, that he doth his will and commandement he proueth, becauſe his command is, that we beleeue in Chriſt,Verſ. 23. and louelove one another, which laſt is a plaine euidence of the firſt; he therefore that beleeueth and loueth, keepeth his commandements, and ſo abideth in him; and how this may be knowne he immediatly ſheweth, euen by the Spirit which he hath giuen vsus;Verſ. 24. and thus againe he maketh way to ſpeake of diuers ſpirits in the Chapter following.

1 IOHN Chapter 3. Verſe 1.

For this the world knoweth vsus not, becauſe it knoweth not him. Beloued, now we are the ſonnes of God, but yet it is not made manifeſt what we ſhall be, &c.

BEcauſe we are the Sonnes of God the world knoweth vsus not,Th. Aquinas in 1 Iohn 3.1 John 3 that is, by the knowledge of approbation; or as the Gloſſe hath it, they know not our dignity to louelove and reſpect vsus, but doe eſteeme baſely of vsus, and afflict vsus, 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 onelyonly through his fingers. We know, that when he ſhall appeare, that is, by the certainty of faith, for faith doth aſſure vsus 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 vntounto 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 p. 199his 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 vsus, 1and to what theſe words [For this] hauehave reference?

I anſwer, that the world of wicked men, and vnbeleeuers, are ſaid not to know vsus, 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 vsus 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 hauehave knowne his, ſo much reſembling him; as they that hauehave 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 vsus vndiſmaid at the contempt and ignominy that ſhall be offered to vsus 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 vsus, 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.

2Secondly, 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.

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

To the firſt it is commonly anſwered, that wee ſhall be like vntounto 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 p. 200as the body of the Lord Ieſus.Phil. 3 20. Auguſt.Phil 3:20 To the ſecond, ſome (as Thomas Aquinas) ſay, that we ſhall ſee his eſſence: but others deny this, affirming that we ſhall ſee him onelyonly 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 onelyonly 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 vntounto 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.Matt 5Isa 26:10 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 louelove 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 vntounto 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 vsus 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 hauehave.

CHAP. 3. VER. 5.

Ye know that he was manifeſted to take away our ſinnes, and in him is no ſinne. Verſ. 6. Whoſoeuer abideth in him, finneth not, &c.

Seeing Chriſt came into the world to deſtroy ſinne,Oecumen. in 1 Iohn 3.1 John 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, p. 201becauſe 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 vsus 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 hauehave remained in God. But he being a ſeed, contrary to the ſeed of the Deuill, deſtroied it, which is darkneſſe, and would hauehave made otherwiſe, that we could not hauehave 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 hauehave brought forth ſuch ſeed contrary to the ſeed of the Deuill. But by the ſame reaſon her father and mother muſt hauehave 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 vsus 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 p. 202but 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 vntounto 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 vntounto 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 vnderunder the Law moſt holy men hauehave 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 p. 203leade 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 eueryevery 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.Luke 13 as it is ſaid of the poore Publican, that hauing knocked vponupon 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.Luke 10 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 hauehave his heart ſet againſt ſinne, and ſo ſinneth not in will and deſire.

CHAP. 3. VER. 21.

If our heart condemne vsus not, wee hauehave boldneſſe towards God, and receiue what wee aske of him becauſe we keepe his Commandements, &c.

In commending brotherly louelove,Mayer. Verſ. 14. which he had often done before, he ſaith, Hereby wee know that wee are tranſlated from death to life, if we louelove the brethren, verſ. 14. By the louelove of brethren all vnderſtand here the louelove of one another, which is vſually expreſſed by the word neighbours in the old Teſtament, but by the word brethren in the new. Brotherly louelove is a ſigne of true grace, which is the beginning of the ſpirituall p. 204life 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 louelove in him, becauſe all that are partakers of this life hauehave this louelove in them; and conſequently, a man may know that euerlaſting life is his, and not only hauehave 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 vsus by the Spirit that he hath giuen vsus, Verſe 19, 20, 21.and in verſ. 19, 20, 21. he argueth from the heart and conſcience of eueryevery man, which vponupon this ground of actuall louelove, 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 louelove of God and the louelove 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 vntounto him; ſo that if our conſcience condemneth vsus, hee will condemne vsus 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 giuegive credit to his will; for by his Name is ſet forth ſometime his glory and ſometime his will. Now his will whereunto he would hauehave vsus giuegive credit, is that we ſhould louelove one another. But this expoſition is forced: for hauing ſpoken of louelove hitherto, and how neceſſary it is, becauſe God hath commanded it, hee now goeth ſomewhat higher, and ſheweth that in commanding vsus to beleeue in the Name of his Sonne, hee commandeth louelove alſo, ſeeing that louelove is inſeparable from a liuely faith. Therefore hee addeth, This is his command, that we beleeue and louelove one another, as if he ſhould hauehave ſaid, For ſo much as I hauehave 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 vsus both to beleeue and to louelove, louelove being vntounto faith as the ſoule is to the body, which is but a dead carkaſſe if it be away. And ſo hee commeth p. 205aptly to mention the Spirit giuen vntounto vsus in the next verſe, whereby we know that we are in God, that is,The. Aquin. Gorran. Beza. this grace of the Spirit, louelove. 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 hauehave any aſſurance of Gods fauour. All wicked men and hard-hearted cannot but hauehave an accuſing conſcience if it bee not cauterized, and therefore their hope to God-ward is vaine, though they call and cry to him for mercy they ſhall not preuaile, Iam. 5.16. Mat. 7.22.

CHAP. IIII.

HAuing ſpoken in the laſt verſe of the former Chapter of knowing by the Spirit, becauſe there is great deceit in ſpirits, hee exhorteth here not to beleeue eueryevery ſpirit, but to try them whether they be of God or no, ſhewing the meanes of triall, v. 1, 2, 3. And that it might appeare, that he had no ſuſpition of their being deceiued, hee affirmeth them to be of God, and that he with the reſt of the Apoſtles were of God, whereby hee proueth againe, that the falſe Antichriſtian teachers who heard them not, were not led by the good Spirit of God, but by an ill ſpirit of error, verſ. 4, 5, 6. And conſidering, that both they that heard and they that taught them were of God, he exhorteth them to mutuall louelove, as they muſt needs doe that are all of God, ſeeing God is louelove, verſ. 7, 8. which is proued both from a ſingular act of his louelove and the time when hee loued vsus, verſ. 9, 10. And hereupon he exhorteth againe to louelove, arguing from our louelove our being in God, though we hauehave not ſeene him, verſ. 12, 13. And then he reflecteth againe vponupon that which he ſpake of before, touching the triall of ſpirits, by this, hee that confeſſeth that Ieſus Chriſt is come in the fleſh, is of God. This he ſaith, that they, the Apoſtles were eye-witneſſes of, and that they p. 206which beleeue it, remaine in God, verſ. 14, 15. whom againe he affirmeth to be louelove, and ſo ſheweth what confidence a man may hauehave, and how vo…d of feare hee may bee that hath louelove, verſ. 16, 17, 18. And laſtly, for a proofe of our louelove of God he ſaith, that this appeareth by the louelove of our neighbour, whom hauing ſeene, if we louelove him not, we cannot louelove God whom we hauehave not ſeene, verſ. 20, 21.

1 IOHN Chapter 4. Verſe 2.

EueryEvery Spirit that confeſſeth Ieſus Chriſt to hauehave come in the fleſh, is of God. Verſ. 3. EueryEvery ſpirit that confeſſeth not, &c. this is the ſpirit of Antichriſt, which ye hauehave heard that it commeth, and it is euen now in the world.

BY the Spirit here the Doctrine is commonly vnderſtood:Mayer. to confeſſe that Ieſus Chriſt is come in the fleſh, is to teach rightly both his humane and diuine nature,Beza. according to Beza; his humane, becauſe he came in the fleſh, and his diuine, becauſe he came, implieth one from whom he came, that is, the Father with whom he was from the beginning. Oecumenius and Th. Aquinas expound confeſſing here not only in word but in deed and in life, wherein this is confeſſed when a man is mortified vntounto ſinne: but Beza more rightly vnderſtandeth it more reſtrainedly of Doctrine only. EueryEvery 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 vsus 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; p. 207that 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 eueryevery Heretike, ſaith he, denieth Chriſt to hauehave come in the fleſh, though in word he confeſſeth it, when he holdeth any thing that is proued repugnant vntounto 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 hauehave 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 onelyonly 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 p. 208the 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 hauehave had a true humane body, becauſe he teacheth ſuch a body as is in a thouſand places at once.

CHAP. 4. VERS. 8.

He that loueth not, knoweth not God; for God is louelove. Verſ. 16. He that abideth in louelove, abideth in God, and God in him; for God is louelove, &c.

From theſe words to the end of the Chapter the Apoſtle treateth onelyonly of one thing,Mayer. viz. louelove, and therefore taking all together for one Text, the firſt doubt occurring is, how God is ſaid to be louelove?Auguſt. Quaeſtiune. de Trinit. Saint Auguſtine ſaith, becauſe power is properly attributed to the Father, wiſdome to the Sonne, and louelove 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 louelove.P. Lombard. 1 diſt. 32. Hence the maſter of the ſentences deliuereth it, that the holy Ghoſt is louelove eſſentially, ſeeing it is the holy Ghoſt whereby we abide in God, and we are ſaid by louelove to abide in him.Tho. Aquin. Tho. Aquin. ſaith, that louelove is twofold: Firſt, whereby we louelove elicitiuely and formally, 1and 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 louelove 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 louelove, as that they which are in him cannot but louelove one another.

2Now God is ſaid to be louelove,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 vsus to louelove as we ſhould, wee might ſeeke it of him. Secondly, how doth it follow from Gods louing of vsus that we ought to louelove one another? This he reſolueth afterwards, verſ. 20. becauſe we cannot otherwiſe ſhew our louelove 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 louelove. 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 louelove one another. p. 209The louelove of God is ſaid to be perfect in vsus, as perfection is oppoſed to fiction, it is in vsus indeed, neither doe wee make ſhew hereof only. And this true louelove he calleth the ſpirit,Verſ. 13. We know that we abide in him by the ſpirit which he hath giuen vntounto vsus, becauſe it is a principall gift of the ſpirit.

3Thirdly, what meaneth he when he ſaith, As he is, ſo we are in this world, & therfore we hauehave 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 vsus, and by true brotherly louelove we come as neere vntounto him as we can; for who ſo doth thus ſhall appeare at the laſt day, not vntounto condemnation, but vntounto life and ſaluation. Auguſtine expoundeth it of God,Auguſtine. as he is, ſo we are in this world, if wee louelove 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.

4Fourthly, how is louelove ſaid to be without feare, and that louelove 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 vntounto God; the ſecond profiting, whereby a man out of the perfect louelove which he beareth vntounto 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.Ps 19:10 and this louelove 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 p. 210to be neceſſary to bring vsus 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 louelove, 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 louelove, ſo that a man ſhould be in feare of damnation, for the more perfection of louelove 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 vntounto, 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.

5Fiftly, why doth he affirme, that he which loueth not his neighbour whom hee ſeeth cannot louelove God,Verſ. 20. whom hee ſeeth not? To this it is commonly anſwered, that things ſeene and preſent doe affect vsus more than thoſe that are abſent and not ſeene, our brother that is like vntounto vsus, continually with vsus, and ſubiect to the ſame affections and neceſſities, if hee be not loued of vsus, in naturall reaſon it cannot be, that we ſhould louelove God whom we ſee not. But yet by faith we may apprehend ſo of him, as to louelove him more.

Note,Note. how great the excellency of louelove is, in that God himſelfe is ſaid to be louelove, it is thus ſpoken of him in reſpect of any other attribute of righteouſneſſe, or wiſedome, or power, but onelyonly of louelove that we might the more prize his endleſſe louelove p. 211towards vsus in giuing his onelyonly Sonne to the death for vsus, and ſo be the rather drawne to mutuall louelove.

Note againe, that the onelyonly way to hauehave a quiet conſcience,Note. and not to be diſtracted with the feare and dread of Gods iudgements, is to hauehave true and vnfained louelove in vsus towards one another. For feare commeth out of the conſcience of ſin, from which we ſhall be free, if we hauehave ſuch louelove in vsus, wee ſhall not ſinne againſt the degree, the life, the chaſtity, the goods, or the good name of our brother, which kinde of ſins are vſually the originall of inward trouble and feare in the minde.

CHAP. V.

IN this Chapter the Apoſtle treateth of faith, prouing that the faithfull louelove the children of God, becauſe they louelove God, and that they louelove God becauſe they keepe his commandements, vrging to beleeue in Chriſt becauſe of the teſtimony which God the Father hath giuen vntounto him. The coherence of it with the former is this. Hauing proued that he which loueth God muſt needs louelove his brother, he proceedeth to confirme it further from the conſideration of the nature of faith. Hereby we are begotten of God, and therefore we cannot but louelove others, that are begotten of him alſo, and the ground of this is our louing of God the Father, both of vsus and them; for he that loueth a man, loueth his children alſo for his ſake, Verſ. 1, 2. So that this is indeed a new argument, we cannot louelove God, but we muſt louelove our brethren alſo, becauſe they are the begotten of God, this being the ſtate of eueryevery faithfull perſon. And hauing reaſoned ſo much about the louelove of God, he ſheweth in the next place what this louelove is, viz. to keepe his commandements, Verſ. 2, 3. and that it may not be thought hereupon, that no man then can louelove God, he ſheweth, that the faithfull hauehave the Spirit whereby they are ſo inflamed with the louelove of God, as that this is their continuall p. 212ſtudy and care, & by the aſſiſtance of the ſame Spirit they ouercome the world, the chiefe enemy hindring them from keeping theſe Commandements, v. 4, 5. Then becauſe the obiect of faith is Chriſt Ieſus, hee ſheweth by what certaine teſtimony he came, that wee might vndoubtedly beleeue, preſſing the ſame, verſ. 6, 7, 8, 9, 10. and then what benefit doth redound to the beleeuer, euen eternall life, verſ. 11, 12. for which cauſe he ſaith, that he wrote vntounto them, reſuming againe the argument touching boldneſſe before vſed, chap. 4 17. For if Chriſt and by him life be ours, wee cannot but with confidence aske any thing at his hands, verſ. 14, 15. wherefore he exhorteth to pray for them that ſin, ſo that their ſinning be not vntounto death, verſ. 16. yeelding a reaſon of praying for ſuch, verſ. 17. and then affirming againe the immunity of Gods children from ſinne, and ſhewing how all the world is vnderunder ſinne, but the faithfull in grace through the knowledge of God and of Ieſus Chriſt, he concludeth with a dehortation from idolatry, verſ, 19, 20, 21.

1 IOHN Chapter 5. Verſe 2.

Hereby we know that we louelove the children of God, when wee louelove God and keepe his Commandements.

IT is a maruell,Mayer. that the Apoſtle hauing reaſoned before from our louing of one another to the louing of God, doth now reaſon from our louing of God to our louing of one another. But certainly there may be areciprocall argument drawne both waies, wee cannot hauehave true louelove towards one another, but in the louelove of God and obedience to his Commandements, as Piſcator noteth,Piſcator. for there may bee a wicked louelove and delight in one another; this appeareth to be no true louelove, becauſe we hauehave no louelove of God in louing thus, ſeeing his Commandements are tranſgreſſed. It was neceſſary therefore p. 213hauing ſpoken ſo much of mutuall louelove to inſert this here, leſt that ſhould be taken for true louelove & 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 hauehave gathered, that by him which is begotten, Chriſt Ieſus, the onelyonly begotten Sonne of God is meant, touching the louelove 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 louelove him, but were enemies vntounto 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 eueryevery 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 eueryevery thing: a ſpeech agreeable to this is that of our Sauiour Chriſt, My yoke is eaſie, Mat. 11 28.Matt 11:28and my burthen light. But the next words ſcrue to explaine theſe,Verſ. 4. Becauſe eueryevery one that is borne of God ouercommeth the world. The true faithfull perſon delighteth in Gods Commandements,Rom 7.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 vsus from any thing profitable or truly pleaſant vntounto vsus.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 louelove: for either a man doth not louelove, and ſo it is grieuous, or elſe he loueth, and ſo it cannot be grieuous. Popiſh writers doe hereupon inſult ouer vsus, 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 vsus, it is the louelove 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 p. 214though we cannot doe the thing that we delight in ſo exactly, yet it is not grieuous vntounto vsus. 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.1 Kgs 12 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 vsus 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 louelove 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 louelove 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 vntounto them, as all Iaacobs paines were not vntounto him for the louelove which he bare to Rachel, as the Brides putting on of all her ornaments though it be ſome trouble, yet it is not painfull but delightfull, and ſo for any man to lay off his old vndecent clothes, and to put on a faire new ſuit of apparell.

CHAP. 5. VER. 6.

This is he that came by water and bloud, euen Ieſus Chriſt, &c. and the Spirit witneſſeth that the Spirit is the truth. Verſ. 7. For there are three that beare witneſſe in Heauen, the Father, the Word, and the Spirit, and theſe three are one. Verſ. 8. And there are three that beare witneſſe in earth, the Spirit, the Water and the Bloud, and theſe three agree in one.

Hauing ſpoken of our regeneration and adoption to be theOecumen. in 1 Ioh. p. 215ſonnes 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.Matt 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.John 13 I hauehave 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.

p. 215Concerning 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 hauehave ſaid, It is the Spirit that giueth reſtimony vntounto Chriſt, and his teſtimony ought to bee receiued, becauſe the Spirit is truth. For that which followeth of p. 216the 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 hauehave the vinifying vertue of the Spirit vnderſtood, ſhewing it ſelfe in the faithfull, who are by Baptiſme ingraffed into Chriſt, but I reſt vponupon that which hath beene already deliuered. The Water and Bloud which are ſaid to be vponupon 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 vponupon 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 hauehave it, to that Law of witneſſes, at the mouth of two or three witneſſes eueryevery 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 vponupon 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 vponupon him, and his owne declaring of himſelfe by ſignes and miracles; for hereby it plainely appeareth, that he was the Sonne p. 217of 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 hauehave beene man.

If any be incredulous and doe not beleeue,Note. it is becauſe they hauehave no part in Chriſt: for had they intereſt in him, they ſhould then hauehave 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.

CHAP. 5. VERS. 16.

If any man ſeeth his brother ſinne a ſinne not vntounto death, let him aske and he ſhall giuegive life vntounto him, to thoſe that ſinne not vntounto death. There is a ſinne vntounto death, I doe not ſay concerning that, that he ſhould aske, &c.

The ſinne which is vntounto death here ſpoken of,Oecumen. in 1 Iob. 5.Job 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 vntounto death, ſaith Salomon; Prou. 12.Prov 12becauſe 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 onelyonly in reſpect of the ſinne, which is vntounto death, but of that which is not vntounto 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 hauehave 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 vntounto whom ſtill wee are through aptneſſe to ſinne;Verſ. 20. but that God hath giuen vsus to vnderſtand, and ſo to auoyd that which others runne vntounto.

This place, by the confeſſion of Saint Auguſtine, Mayer.is one of p. 218the hardeſt of all the Bible:Auguſt ſer. 11. de verb d…ami. and therefore diuers Expoſitors hauehave 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 vntounto 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 hauehave not died in obſtinacie, but ſhewing penitencie before their death.Lorin… in 1 Ioh. 5.16.1 John 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 hauehave ſinned.

2Some vnderſtand by the ſinne vntounto death, a mortall ſinne; by that not vntounto 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 onelyonly deſerue death, and that leſſer ſinnes doe not make the ſoule ſubiect to death. Now becauſe it is abſurd, the ſinne vntounto 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 onelyonly, 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 giuegive life to thoſe that ſinne not vntounto 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 vntounto 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.

3Some 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, p. 219contrarie 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.Matt 12:31Matt 12:32 becauſe our Sauiour Chriſt hath pronounced, that it ſhall neuer be forgiuen.Hil. in Pſal. 140.Ps 140 Neere vntounto this expoſition commeth Hilary, expounding it of ſinne committed out of certaine knowledge and malice; and Chryſoſtome. Chryſan Pſal. 49.Ps 49And 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.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.Matt 7 neither admoniſh, nor pray for them any more.

4And neere vntounto 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 hauehave beene prayed for,Matth. 5.Matt 5 which notwithſtanding was vſuall, and is commanded.

5Some 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.

6Some vnderſtand blaſphemy againſt God, the puniſhment whereof was death, and touching which, it is ſaid,Anaſtaſ Nicenus quaeſt. 58. in Script. 1 Sam. 2.25.1 Sam 2:25 If a man ſinne againſt God, who ſhall plead for him? But the contrary vntounto this is plainly taught by Chriſt, ſaying, EueryEvery ſinne and blaſphemy againſt the Father and againſt the Sonne ſhall be forgiuen.

7Some 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 hauehave beene beaten from the faith, hauehave 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 vntounto death. The vulgar Latine hath it,Verſ. 17. Caictan. Salmeron. There is a ſinne vntounto death. But by Popiſh Writers themſelues it is acknowledged to be corrupted herein, though ſome, thinking p. 220that this being granted, will make much againſt them, will by no meanes yeeld vntounto it. Yet all ancient Writers, who hauehave 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 vntounto 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 onelyonly 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 vsus 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 onelyonly tempted, and at ſome times preuailed againſt by Satan, but are wholly mancipated vntounto 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 p. 221newly 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 vntounto 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 vponupon 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 louelove bindeth vsus,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 louelove to put in practice this dutie.

p. 222Note 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.Heb 10:26 If we ſinne willingly, after that we hauehave receiued the knowledge of the truth, there remaineth no more ſacrifice for ſinne.