A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

A COMMENTARIE VPON The third Epistle of S^t. IOHN.

VERSE. 1.

THe parts of this Epistle are these. 1. An entrance into it. verse 1 and 2. 2 The matter conteined in it verse 3. an entrance is made into it by an inscription v. 1. by a precation v. 2.

The inscription pointeth out the party writing, and the party to whom he wri∣teth: the person writing is described, as before, by his office, An Elder, a chiefe governour in the Church. For a more ample discussing of it, the reader is to be referred to the former Epistle, verse 1. The per∣son to whom he writeth, is set forth by his name: and by the speciall love Saint Iohn beares to him: Whereof there is first an expression, Welbeloved: then an explication how hee loveth him, in truth.

His name is Gajus, some collect out of the seventh verse. that he was a Iew; as if he were opposed to the Gentiles that be there mentioned, yet not he, but they that came from him, whom hee entertained, are apposed to the Gentiles. By his name he should rather be a Romane; for Gajus or Cajus is a Romane name, G and C are commutable letters.

To let all conjectures passe, there be three of this name in Scripture. Gajus of Macedonia, Act. 19.29. Gajus of Derbe, Act. 20.4. Gajus of Corinth, 1 Cor. 1.14. Whom Paul baptized, whom he termeth his Hoste, the Hoste of the whole Church, Rom. 16.23. By all probability this was hee, who continued his hospitality to Saint Iohns dayes. Christ saith of the woman that powred

oyntment upon his head; Wheresoever this Gospell shall be prea∣ched throughout all the world,* 1.1 there shall also this that she hath done be spoken of, for a memoriall of her: The memoriall of the just shall be blessed,* 1.2 but the name of the wicked shall rot. Origen by dedicating most of his bookes to Ambrose a wealthy Noble man, which was his Patron: and Hierome by doing the like to Estochium a renow∣ned Virgin, and bountiful to good uses, continue the remembrance of them to all ages, and the fame of Gajus shall last, so long as the Epistle of Saint Iohn lasteth, this should be a spurre to others to the like.

This Gajus was deepe in Saint Iohns bookes, and in his heart too, he calls him his Welbeloved, he gave not this title to the Lady to whom he wrote; some say to avoyde suspition of familiarity with her,* 1.3 being a woman, a frivilous excuse: for Saint Paul calls Persis and Apphia beloved,* 1.4 without any feare of that.

Others suppose because it was too familiar, and did not agree to the dignity of a Lady, what needeth all this? he gave her a more magnificent title, when he stiled her Elect, this was a singu∣lar comfort and honour too to Gajus, that he was beloved of such a worthy man as Saint Iohn, The Disciple whom Iesus loved.

Then he makes an explication of his love, whom I love in the truth, that is, truely and unfeinedly: See more. 2 Iohn 1.

VERSE. 2.

THe other part of the entrance is a precation or wish: where 1. an inculcation or repetition of his beloved, that hee might have the greater assurance of it; and because there might seeme to be some defect in the former sentence, here hee makes a supply of it, I wish unto thee.

2. An enumeration of the blessings wished, prosperitie and health which are illustrated, 1. by the priority, or eminencie of them above all things. 2. by an argument a pari, of the like in his soule.

The vulgar translation renders it, I pray, which all Popish inter∣preters follow, we will not sticke with them for that, praying is a kinde of wishing: and wishing is a kinde of praying.

Above all things in the Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of all things, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before all things: therefore saith Catharinus, for mine owne part I would have translated it prae omnibus, or ante om∣nia: before or above all things: of such importance they be.

But let us take a view of them. 1. that thou mayest prosper, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that thou mayest take a good way, goe well, a metaphor from travellers,* 1.5 S. Paul prayeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same word that here is used: that hee may have a prosperous

journey to the Romans, from thence it is translated to all prospe∣rity whatsoever:

So Saint Paul useth the word. Every first day, let every man put aside, as God hath prospered him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.6 and wee use to say in our common speech, How doth such a one goe on? that is, how doth he prosper?

I wish that thou mayest prosper, in thy children, in thy servants, in thy sheepe, in thy cattle, in thy corne, in thy wine, in all things appertaining to thee. Worldly prosperity is a singular blessing of God, which hee often bestoweth on his children. It is sayd of the godly man,* 1.7 riches and treasures shall be in his house: the Lord blessed Abraham wonderfully,* 1.8 that hee be∣came great, he gave him sheepe and beeves, silver and gold, Camels and Asses, men servants and mayd servants,* 1.9 hee had 318 in his house that were able to encounter with the enemie. Isaac waxed mighty in a strange country, encreased and was ex∣ceeding great, he had flockes of sheepe, heards of cattle,* 1.10 and a great houshold; even so much as the Philistines had envie at him. Iacob with a staffe passed over Iordane,* 1.11 but returned with great substance.

God gave to Salomon that which hee asked not,* 1.12 riches and honours,* 1.13 so as among Kings there was none like him in all his dayes, hee had 1400 charrets, and 12000 horsemen; hee gave silver in Ierusalem as stones, and Ceders as wild figtrees. Iob had 7000 sheepe, 3000 Camels, 500 yoke of Oxen,* 1.14 500 she Asses, insomuch as he was the greatest man in all the East-Country. Hester of a poore banished maide, fatherlesse and mo∣therlesse became a Queene. Daniel was made the third man in the Kingdome: hee plucked Ioseph out of prison, and made him ruler of Egypt, hee tooke David from the sheepe-coates, and sent the Scepter of Israel into his hand.

All that the just man takes in hand shall prosper:* 1.15 here S. Iohn wi∣sheth that Gajus may prosper: so we are, if it stand with Gods good liking to wish to all our friends, for then they have greatest oppor∣tunity to honour God, and to doe good to others.

Indeede prosperity sometimes proves hurtfull:* 1.16 Ease slayeth the foolish, and the prosperity of fooles destroyeth them.* 1.17 It is sayd a thousand shall fall at thy side; and ten thousand at thy right hand, that is, as Saint Bernard interprets it, a thousand fall in adversitie, which is as the left had: but ten thousand in prosperitie, which is the right hand, and as Galen observed, plures occidit gula, quam gladius, surfetting and drunkennesse, hath killed more than the sword. In adversitie wee are humble: in pro∣speritie wee are proud: in adversitie we pray: in prosperitie we play: in adversitie we seeke God, in prosperitie we forget God. All the while that David was in persecution and in wars, hee was a chaste man: when hee came to take his ease, and to walke idly on the roofe of his palace,* 1.18 then he was caught in the snare of

adultery. Solomon was drowned in the Ocean of his prosperity. Solus in divitiis fuit:* 1.19 & solus egregie corruit, None swimme in such a Sea of riches and honour as he did: and none suncke more egregiously than he did, they stand upon slippery places, and they slippe ere they be aware, therefore wee had neede be suters to God, especially to keepe us in prosperitie.

Yet if it hurt, the fault is not in it, nor in God that sent it, but in our selves that abuse it, as if a friend should give a man, a brave and excellent sword, and he should kill himselfe.

As for his estate he wisheth that he might prosper: so for his body he wisheth that he may be in health, which in it selfe is an invalu∣able jewell. Sed carendo magis quam fruendo, we know not how to prize it, but when we want it. 1. When a man is sicke, he can doe nothing so well as in his health, we cannot pray so well, paine draweth us away, we cannot reade, we cannot goe to Church, we cannot follow the workes of our calling so conveniently, we cannot visite our friends,* 1.20 as the Virgin Mary did Elizabeth. 2. Sinne puls sicknesse upon us, because all have sinned, all are sicke at one time or other, in some measure or other: Behold hee whom thou lovest is sicke.* 1.21 S. Augustine, malleus haereticorum, the hammer of heretiques, was so bruised with the hammer of sick∣nesse, that he could neither walke, stand, nor sit. But God in mercy hath provided remedies for it, learned and expert Physitians, the vertue of sundrie hearbes and simples, to restore us to health a∣gaine. 3. A sicke man is a prisoner, confined to his bed or house, a man that hath his health is at liberty to goe where hee will,* 1.22 yet in the Lord. 4. What is wealth without health? Nec do∣mus,* 1.23 aut fundus, non aeris acervus & auri: Aegroto domini deducunt corpore febres: though thou hadst the riches of Croesus, yet they could not rid thee of an Ague: so displeasing is sickenesse, so pleasing is health: therefore if it bee the will of God, let us wish it to our selves, and to our friends too.

This is illustated a pari, from the like in his soule, thy soule pro∣spereth well, that growes up in the graces of the spirit: so pro∣sper thou in thy estate, and in health of body, here is a lively de∣scription of a happie man in this life, a good outward estate: & mens sana in corpore sano, a sound minde in a sound body.

The soule is the principall: animus cuius{que} est quis{que}, the soule is the man, the soule is the workman, the body the toole wherewith he worketh: the soule is a spirit, the body a lumpe of flesh: the body is from the earth; the soule from heaven: the body we have by mediate generation of our parents, the soule by immediate infu∣sion from God: they are the fathers of our bodies; but he is the Father of spirits:* 1.24 the body is mortall and dyeth: the soule im∣mortall and liveth for ever: the body when we be dead, lyeth by the wals as a thing of no reckoning, is put into the grave a∣mong wormes: the soule is taken up by the Angels, and carried into Abrahams bosome, yet generally we are all for the body, no∣thing

for the soule; that shall be well clothed, that shall fare dain∣tily, lie softly. We have no care to clothe our soules with the fine linnen of the Saints, which is Christs righteousnesse: to feede it with the bread of life that came from heaven; to lay it one the soft bed of a sweet and excusing conscience. If the body be sicke there is sending for the Physitian: the soule may be sicke of the dropsie of covetousnesse, of the swelling tumor of pride, of the consumption of envie; no seeking to the heavenly Physitian for the curing of it.

The body, saith Chrysost. is not wholly to be neglected,* 1.25 that thou maist have a good wagon for thy soule, a good governor for thy ship; a good souldier to fight for thee: but thy soule is farre more to be respected: Otherwise thou art like a man, that sets forth his maide bravely, and suffers his wife to goe basely. What discretion is it to give all to the body, nothing to the soule?* 1.26 What pitty is it, ancilliam reficere, ac dominam interficere? To fat the bo∣dy, and to kill the soule? This is no charity but iniquity; no mer∣cie, but cruelty; no discretion, but confusion: above all, let us care that our soules may prosper, as did Gajus his soule.

VERSE 3.

WE have had the entrance. Now to the matter of the Epistle. Where 1 there is the substance of it. 2.The conclusion of it. The substance hath two branches, a Commendation; an Admonition, v. 9. He commends him for two vertues that glistered in him: the one is Sincerity, v. 3, 4. the other is Hospitalitie. 5. his Sincerity is set forth by the joy where∣with Saint Iohn was ravished in regard of it. The joy is first spe∣cified, v. 3. then amplified, v. 4. In the specifying of this joy, there is, 1. The greatnesse of it. 2. The ground of it.

He did not envie it as Iosuah did the prophecying of Eldad and Medad, but he joyed in it not a little, but greatly, vehemently, as the Wise men rejoyced with an exceeding great joy, when they saw the starre againe. There is, gaudium in carne, in the flesh: that is,* 1.27 the adulterers joy; gaudium in vindicta, in revenge, that is, the malicious mans joy: gaudium in mundo, that is the worldlings joy: gaudium in Christo, that is, the Christian mans joy. We must re∣joyce at the good things that be in others.

The ground of his rejoycing was a report that came to him of Gajus, when the brethren came. Preachers and common Christi∣ans that were with Gajus, and testified to the truth: boare witnesse of the truth that is in thee. 1. Of thy sincere dealing and liberality to all. The good things that be in others must not be smoothered, or buried in silence, our tongues must be as trumpets to sound them abroad; that, which the woman did to Christ, in pow∣ring a boxe of precious oyntment on his head, must be

spoken of throughout the world, the faith of Abraham, the zeale of Phineas, the patience of Iob, the Centurions Synagogues, Cor∣nelius almes, and the bountifulnesse of Gajus shall be propagated to all posterity.

Fame is like a ship that receives all passengers, like a wagon, that entertaines all, good and bad. Bad things goe abroad, and good things goe abroad, but here is the difference;

1. Bad things goe speedily, good slowly; the one flies like Ea∣gles; the other creeke like Snailes. Davids adultery went further then his sweet and heavenly songs.

2. The one are inlarged, the other diminished; the one halfe of Salomons wisedome,* 1.28 came not to the eares of the Queene of Shebah.

3. The one all heares of: but a few of the other. Thousands heare of a false report: as that Saint Paul preacht against the Law and Moses:* 1.29 hundreds do not heare of the other.

4. Bad things goe without ceasing; men are like flies that are ever insisting upon soares: the report of good things is like an hue and cry, that quickly fals downe in the Countrey.

5. The one we tell of with delight: we take little pleasure in talking of the other; the one shall be at ordinaries, the other shall finde never an ordinary, yet we ought rather to testifie of the one rather than of the other. God and his Angels take delight in the one: the devill in the other. Let us witnesse of the vertues wherewith God hath adorned any. It shall redound to his glory, and it shall be a spurre to pricke on others to the like.

This is illustrated a pari. Even as thou walkest in the truth. 1. In the truth of the Gospel, which thou dost adorne by thy good workes: Thou dost not content thy selfe to beginne in the truth, but thou walkest in it, like a good traveller, till thou come to the end of thy journey to the Celestiall Canaan.

VERSE 4.

THen this joy is amplified by a comparison. Some read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, greater grace. But most Greeke Coppies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, joy.

In the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greater joy than these. Some referre it to the brethren mentioned before, then in these men that relate this of thee. Some Greeke Coppies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, greater joy than this. So the question were at an end: Yet the plurall for the better ex∣agarating of it may be put for the singular, as if all joyes were comprehended in this.* 1.30 What is that? Then to heare that my chil∣dren walke in the truth.

Why? Saint Iohn was a perpetuall Virgin; He had no children acording to the flesh; but he had spirituall children, among whom Gajus was one, because he preached the Word of truth to him. Preachers are fathers, mothers, and nurses too. Fathers; Though

ye have ten thousand instructors in christ, yet not many fathers,* 1.31 I have begotten you through the Gospel. Mothers; My little children,* 1.32 of whom I travel in birth againe, till Christ be formed in you. Nurses, We were gentle among you, as a nurse cherisheth her children. There∣fore we are to be loved and honoured of the people.

Some rejoyce to see their children flourish in wealth and ho∣nours of the world, then in the graces of the Spirit. It is more joy to them to see them Gentlemen, Knights, Lords, &c. than to see them upright and constant Christians. It was not so with S^t. Iohn, no more must it be with us. We may joy to see them great men in the world, but no joy to this to see them great in Christ.

VERSE. 5.

THe second vertue commended in him is his hospitality, and charity: Whereof there is, 1. A relation of it in this, and part of the 6. ver. 2. The prosecution of it, 6. & 7. 3. The necessity of it: Not in him alone, but in all christians, ver. 8.

In the relation. 1. The manner how he did it. 2. The persons to whom it was extended. Touching the manner: Thou dost faith∣fully, whatsoever thou dost. In the Greeke not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: thou doest a faithfull deede, making a faithfull demonstration of thy faith by thy workes, as it becomes every faithfull man to doe: Shew me thy faith by thy workes. We must not onely doe bonum,* 1.33 but doe it benè, not onely that which is good, but we must doe it with a good intention; for God is not so much pleased with Nounes, as with Adverbs.

This Gregorie sets downe excellently well.

1. We must not doe them superbè, proudly; with a proud opinion of our selves, thinking highly of our selves, because we have done them, as the Pharisee did, which spread the Pea∣cocks feathers of his works before God in the Temple. In know∣ing of them, we must not know them, though they be recta, good things; yet we must account them minima, little in our own eyes; acknowledging, when we have done all that we can, we are unprofi∣table servants. God may find many blemishes in our best workes.* 1.34

2. We must not doe them ambitiosè, with an ambitious minde, to get glory to our selves, as the Pharisees did; who had a trum∣pet sounded at their gates, for the publishing of their almes. Vaineglory is a secret thiefe, that accompanies us privily in all our best actions, to cut the throat of the soule, when we have done them.

3. We must not do them mundanò, for wordly lucre and commo∣dity,* 1.35 hoping to enrich our selves by it as Iudas did by the boxe of oyntment, he pretended the benefit of the poore; but he inten∣ded his owne benefit. If we doe them for these sinister ends, we lose our reward. The only scope we aime at, must be Gods glory. Let your light so shine before men,* 1.36 that they seeing your good workes

they may glorifie your father which is in heaven: so we shall doe all faithfully as Gajus did.

The persons to whom his well doing extended, were the bre∣thren and strangers. Some interpret brethren, the faithfull: And indeede they were honoured with that title in the Primitive Church. Strangers, those that be not yet called, but are strangers from the common wealth of Israel. Rather by brethren are meant Iewes:* 1.37 For my brethren the Iewes. By strangers, Gentiles conver∣ted to Christ, as appeares by the opposition. verse 7.

Hospitality is in speciall manner commended to us in the Scrip∣ture.* 1.38 Love ye the strangers, for yee your selves were once strangers. We in England were strangers in Queen Maries dayes: Some faine to flee into France; some into Germany; some to Frankford; some to Emden. Therefore let us have pitty on strangers. Be given to hospital••ty;* 1.39 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pursuing it as the hunters doe the Deere; we must not invite them summis labijs, saith Hierom, coldly for fashion sake:* 1.40 but toto mentis ardore, with a fervent affection and desire to have them;* 1.41 We must pull them to our houses as Abra∣ham did.

Origen observeth of Lot. We read of no good workes of his that are registred in Genesis,* 1.42 save onely hospitalitie, for this alone, evadit incendia,* 1.43 he escapes burning, when all Sodome was burnt, hospitalem domum ingressi sunt Angeli; The Angels entred into the house of hospitality; Clausas hospitibus domus ignis ingressus est; the fire entred those houses that were shut up against hospita∣lity; Audite hoc, qui hospitem velut hostem vitatis: Heare ye this, O ye covetous misers, that shun a stranger, as ye would do an ene∣mie; whereas indeed ye should make your selves friends of this unrighteous Mammon. Iulian writing to the high Priest of Galatia, excites all to hospitality by a saying out of Homer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All strangers & poore folke are sent to us by God himselfe; peradventure to try us with all. Let us be courte∣ous, even to strangers, as Gajus was: In entertaining of them, we entertaine Christ, and he will reward us at the latter day, Mat. 25.

VERSE 6.

I But how knowest thou, Iohn, that I am so full of charity? Many have related it to me.

Who? both brethren and strangers, they have borne wit∣nesse of thy charity, comming from thee to me. It was religiously and gratefully done of them: For we must all acknowledge our benefactours: Of what charitie did they beare witnesse? Non habitus, sed actus, saith Aquinas, non affectus, sed effectus: Not of the habite of the charitie which can

not be seene: but of the act of charity, which all the world might see: not that thou haddest a good affection to doe good, but of the fruits and effects of thy charity: that is poore charity, goe in peace, warme your selves, fill your bellies,* 1.44 and give them not a crumme to fill them withall: Christ shewed no such charity to the people in the wildernesse, hee fed them with loaves and fishes.* 1.45 Dorcas did not say to the widdowes warme your selves, but shee made them coats to warme them withall.* 1.46 Such was Gajus his charity: he lodged them in his house, they sate at his fire, he fed them at his table: Such must be the charity of us all, wee are full of excuses to keepe us from charitable workes, which S. Basil most pithily meeteth with all, 1. I have not to give, no, saith he,* 1.47 looke upon the rings that be upon thy fingers, tell thy tongue that thou lyest; if thou canst not give Zacheus gift, give the widdowes gift. Diversa dederunt, sed ad unum pervenerunt, quoniam non diversa amaverunt, they gave diverse gifts;* 1.48 yet they came both to one and the same Kingdome, because they both loved one and the same thing, which was God. It is not the Coffer but the heart which God respecteth. Habet semper unde det,* 1.49 cui plenum est pectus charitatis, hee that hath a heart full of love to Christ and his members, shall ever have something to give, that fountaine will never be dried up. Coronat Deus voluntatem,* 1.50 ubi non invenit facultatem: God crownes the will where he findes in∣ability of doing.

2. I have children to provide for.

1. Sayes S. Basil, didst thou say when thou prayedst for chil∣dren, Give me children that might keepe me from the Kingdome of heaven?

2. As thou hast children on earth, so thou hast a brother in heaven, which is Christ, reckon him among thy children, He that loveth Father or mother, wife or children more than me,* 1.51 is not worthy of me.

3. How knowest thou whether thy children shall live or no, death may sweepe them all away, and that with one beesome too, as it did Iobs.

4. If they live, art thou sure thy goods shall come to thy chil∣dren? strangers may eate them up, they may come to thine ene∣mies, as Sauls Kingdome did to David.

5. Take not too much thought for thy children, he that feedes the young ravens, will feede thy young children the rather, if thou honourest him with thy goods, and lettest him to have a portion a∣mong thy children.

The third excuse; I will give by will after my death: to that S. Basil answeres.

1. Thy breath may be stopped on the suddaine, that thou shalt have no time to make a will, as Valentinian the Emperour was.

2. If thou dost, a dash with a pen may invert thy meaning, and overthrow thy will.

3. Then we may thanke death for the good thou dost, if thou couldest have lived ever, thou wouldst never have done good, like a rotten tree that doth no good, till it be cut downe.

4. Were it not better for thee to have the praise of a liberall man, when thou walkest on the ground, than when thou art put into the ground?

5. No dead creature was brought to the Altar: God requires a living sacrifice.

* 1.526. Thy life is the time of working, not death: Remember that thou in thy life time receivedst thy goods, wee must doe good with them in our life, not in our death.

7. Wilt thou commit thy good workes to Inke and Paper, ra∣ther than to the disposing of thine owne hands?

8. If thou didst receive a Noble man into thy house, wouldst thou set the reliques of thy table before him? and wilt thou serve God with the reliques of thy life? while we have time let us doe good to all.* 1.53

We are fallen into those dayes, whereof our Saviour Prophe∣sied, The love of many shall waxe cold, now not the charity of ma∣ny, but in a manner of all, is not onely cold, but starke dead, few or none can witnesse of our charity, wee are more wedded to our wealth than to our wives, many a one can be content to part more readily with his wife, then with his money to good uses; yet they be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non ut servemus,* 1.54 sed ut utamur, not to lay them up till they rust, but to use them to the glory of the giver, especially to bestow them on Christ and his members: many things are worse for using,* 1.55 these are better. Si amaveris divitias peribis cum illis, perde, ne pereas dona, ut acquiras, semina ut metas. If thou lovest thy riches so well, as to doe no good with them, thou shalt perish together with thy goods: part with them when God will have thee, that thou perish not with them: give, that thou mayest take: sow, that thou mayst reape. Sowe in earth cheerefully, and thou shalt reape in heaven plentifully.

Where did they beare witnesse of his charity? not in secreto, but in publico; not secretly but openly, not in the house, but in the Church. Some of them being preachers did speake openly of it in the Pulpitin the audience of all the people.

The best and the next way to be famous, is to be full of charita∣ble workes: they after the flood sought to get them a name by set∣ting up a tower,* 1.56 the height whereof should reach to heaven, but the works of charity, proceeding from a true faith, shall bring us to heaven indeed, they will make us to be spoken of, both in this life, and in the life to come. The Centurions Synagogues shall make him volitare per ora virum, to flye through the mouthes of men, more than Ahabs yvorie Pallace shall doe him.

Emanuel Colledge W^r I sometime lived, founded by Sir Gual∣ter Mildmay that learned Knight, and lover of learning, shall make all posterity to speake of him, and to praise God for him.

Suttons hospitall shall continue his name, more than all his hou∣ses and lands, gold and silver could have done. The name of Gajus shall remaine in the Church to the worlds end, The righteous shall be had in everlasting remembrance. If we bee desirous of a name,* 1.57 no speedier way then by the workes of charity, the godly will speake of us in this life, and Christ will set them on a stage at the day of judgement in the life to come.

Now hee stirreth, him up to a proseqution of his charity, not onely to entertaine them kindely, while they bee with him: but to stretch forth his kindenesse to them at their departure, where there is. 1. The enjoying of it. 2. The pressing of it, verse 7.

In the enjoying. 1. the fact. 2. the manner how it is to be done. 3. a commendation of it, being done.

The fact is this: To bring them forward on their journey, when they goe to other places 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, send them on before, with competent provision.

It seemeth to be a kindnesse performed to all strangers at their departure. Abraham went With the Angels on their way, but chiefely to preachers of the word. Paul and Barnabas were con∣veyed by the Church toward Ierusalem,* 1.58 the Elders of Ephesus accompanied Paul to the shippe:* 1.59 all that were at Tyrus ac∣companied Paul with their wives and children, he presumed to be brought on by the Saints at Rome in his journey towards Spaine,* 1.60 * 1.61 he charged the Corinthians to convey Timothy in peace to him;* 1.62 he willed Titus to bring Zenas the expounder of the Law and Apollos on their journey diligently that they lacked nothing: there is a Court courtesie usuall among us,* 1.63 if a man of account come to our house we will goe a little way with him:* 1.64 It hath some similitude with this: but it is not the same: it comes short of it by many degrees.

Then hee tels him how he should doe it, after a godly sort 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 worthy of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let your conver∣sation be worthy of the Gospell of Christ, walke worthy of God,* 1.65 as it beseemeth Legats and Ambassadors sent from God,* 1.66 as ye would doe to God himselfe: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: digni deo. i. as Lorinus ex∣pounds it, not much amisse, divinè, regie, largiter: divinely, princely, largely: divinely, as sent from God, princely, be∣cause they come from the Prince of Princes, not sparingly, but largely too.

Porus being asked of Alexander, how hee should use him, an∣sweres in one word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, regie, regally: how else?* 1.67 saith Alex∣ander, nay in that, saith hee, all manner of royall usage is comprehended. So Saint Iohn heere wisheth Gajus to bring them on worthy of God: hee could say no more. We must re∣ceive a Prophet in the name of a Prophet, as a man of God,* 1.68 sent from God himselfe: little respect now a dayes is given to Pro∣phets. When a Legate came from the Pope into England, how royally was he entertained, many Lords would meete him as far

as Dover: and convey him honourably to the Court. Gods Le∣gats among us shall not have a quarter of that honour; no, not they that be in most eminent places. In honouring of them wee honour God: in dishonouring of them, wee dishonour God, yet it is little regarded.

There followeth the commendation of it, Thou shalt doe well, exceeding well, the positive for the comparative, excellently well. God will reward thee for it in this life, for he is not unrigh∣teous to forget our worke, and labour of our love which wee have shewed towards his name,* 1.69 in ministring to his Saints: In the life to come, then Christ will applaud us, and say: Euge serve bone: Well done thou good and faithfull servant, enter into the joy of thy master.

VERSE. 7.

HE presseth it by a forcible reason, deduced from the piety of those preachers, which is set forth; 1. By the end of their journey. 2. by the small fruit of it.

Because for his names sake, that is, for the propagation of the Name of God by the preaching of the Gospell.

They went forth, out of their native Country; There be divers kindes of travellers. Some travell upon curiosity, to fit their eyes, eares, and tongues, that they may see and be seene, heare strange things and relate them, when they come home; and it were better for us to beleeve them, then to goe and trie.

Some leave their Country for debt, that carries many into Ire∣land and other places: some because of some notorious offences committed by them, which makes them to flye the Country. Some doe it impiously to sucke in the dregges of Popery, and to make proselytes of their owne religion, as the Pharisaical Iesuits doe, and in fine they make them threefold more the children of hell, than they were before, few travell for the name of Christ, for the spreading of the Gospell, as these did.

Touching the fruit of their travell it was fruitlesse, taking no∣thing of the Gentiles, to whom they preached, hee doth not say, asking nothing, but taking nothing though it were offered to them.

* 1.70I, these were good preachers indeed, if ours would doe so, they should be welcome?

* 1.71They tooke nothing, not because it was unlawfull for them to take, but because it was inexpedient. It is a maxime written in us by the pen of nature, the labourer is worthy of his hyre: we pay our Weavers, Burlers, Spinners, our thrashers: They that thrash out the corne of the Word of God to us, we are loath to pay. Our owne harvest-men we will recompence: Gods harvest-men by our good will shall have nothing. Saint Paul bestoweth an whole

Chapter, in pleading for the Ministers allowance.* 1.72 Who goeth a warfare at his owne cost? Who planteth a Vineyard, and eateth not of the fruit thereof? Yet our Pauls and Apolloes are worthy of no∣thing for their planting and watering. They that served at the Altar, lived on the Altar, and they that preach the Gospel, ought to live on the Gospel.

Extraordinarie examples must make no ordinary rule. These tooke nothing, Saint Paul tooke nothing; therefore now we ought to take nothing. The poore receive the Gospel. The Gentiles were poore; therefore in commiseration they would take nothing; nei∣ther are we rigid exactors of the poore.

I, but Paul tooke nothing of the Corinthians; yet they were rich: Not because he might not, but because he would not, to pull downe the arrogancie of the false apostles, which exalted them∣selves, and went about to depresse S^t. Paul. There was one thing wherein all the world knew he excelled them, that he prea∣ched the Gospel freely among them: Whereas those greedy dogges could never be satisfied. They devoured them,* 1.73 they tooke a∣way the••r goods, yet they were had in high estimation among them. This advantage he would by no meanes lose. It were better for him to die than that any should make this rejoycing of his vaine.* 1.74 These be unlearned cavils; Saint Paul wrought for his living: his hands ministred to his necessities: therefore now Preachers must worke for their living?

1. Saint Paul wrought not every where:* 1.75 of some Churches he tooke nothing, of others he did; In so much as he upbrai∣deth the Corinthians with it, that he was faine to rob other Churches, to take wages of them to doe them service.

2. Saint Paul was furnished with the extraordinary gifts of the holy Ghost, with all kinde of tongues, which must cost us infinite labour to attaine to: his understanding was opened to understand the Scriptures without helpe of Commentaries.

For Christ at his Ascention into heaven,* 1.76 opened the understan∣ding of all the Apostles. So he did his when he revealed himselfe to him. Saint Paul was able to preach without study, without bookes, so are not we. The people call on us to preach; they have never Sermons enough, though none be practised, yet they would have us to preach for nothing; We must be painefull Bees flying up and downe from booke to booke, as from flower, to flower, to gather honey for them, yet we must be as Camelions to live by aire. David professed,* 1.77 he would not offer a burnt offering to the Lord his God of that which cost him nothing: Yet some would have us to offer them up by the preaching of the Word for no∣thing: They be such as feele no sweetnesse in the Word of God, for if they did,* 1.78 they would be content to plucke their eyes out of their heads for us, if it were possible, much more the money out of their purses. They, that build upon this place: They went forth taking nothing of the Gentiles; by a kinde of Alchimistrie

which they have, goe about to make a great matter of no∣thing.

VERSE 8.

HE concludes this point by a necessity of it imposed upon all. Wee. Not thou alone, but I too: All that love the truth. I am a poore man in respect of worldly wealth, in comparison of others, yet I am willing to put my helping hand to it.

He doth not say, we may if we list; but we ought. It is a debt that we owe: Whose debters are they, saith Saint Paul of the Gen∣tiles,* 1.79 namely, to the poore Iewes to contribute to them; for if they be partakers, of their spirituall things, their dutie is also to minister to them in carnall things.

What to doe? To receive such; Such worthy labourers in Christ his harvest, as these be.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to take them from their tedious journeyes into our houses, and to give them the best reliefe we can.

Why? That we might be fellow helpers to the truth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fel∣low workers for the truth, together with them.

We are fellow helpers to the truth sundry kinde of wayes:

1. Amicè alloquondo, by speaking friendly to the Preachers of the truth.* 1.80 Hezekiah spake comfortably to the Levites, which was a cheering of their hearts, as the word importeth.

2. Instruendo alios, by a private instructing of others: as Pris∣cilla and Aquila did Apollos.* 1.81 Housholders that catechize their families are great fellow helpers to the truth.

3. Pro eis loquendo, as they that made apollogies for them.

4. E••periculis eruendo; by pulling them out of dangers. So they that let downe Paul in a basket through the wall of Damascus were fellow helpers to the truth,* 1.82 that Paul preached. So were they that conveyed Athanasius away in a ship, from the fury of Iu∣lian.

5. By helping them to their maintenance. So did Hezekiah, by commanding the people to pay their tithes and offerings to the Priests and Levites,* 1.83 whereby they were encouraged in the Law of the Lord. As they discourage them, that with-hold their right from them, as a number doe, they thinke they may pinch on the Parsons side: so doing, they give a secret maime to the truth.

6. Temporalia ministrando, by ministring temporall things to them, by receiving the Preachers of the truth into our houses, by releiving of their necessities, by affording them all the com∣fort we can, by sending to them if they be in distresse. This is the direct scope of the place: So the Shunamitish women

of great estimation was an helper to the truth, in preparing a chamber, a stoole, a candlesticke;* 1.84 all necessary provision for Eli∣sha. So was Iohanna the wife of Chuza Herods steward, with other holy women that ministred to Christ of their substance.* 1.85 Constan∣tine was an helper to the truth, in entertaining the Bishops in his owne Palace, and admitting them to his owne table.

Let us all according to our ability receive such, that we may be helpers to the truth.

The second part of the substance of the Epistle, is a fruitfull ad∣monition given to Gajus. 1. Concerning a bad man. 2. Concer∣ning a good man ver. 12. In the bad man: 1. There is a descrip∣tion of him. 2. A caveat to avoid him, ver. 11. He is described by a combate betweene him and Saint Iohn. Where there is. 1. His resisting of Iohn. 2. Iohns resisting of him ver. 10. Hee gave the assault. Iohn is onely se defendere, a defender of him∣selfe.

VERSE 9.

IN his resisting of Saint Iohn, is to be considered. 1. What he did resist. 2. Who resisted. 3. The manner of his resi∣stance.

That which he withstood was a letter written by Saint Iohn: I wrote to the Churches; that is to the company of the faithfull in thy city, which may well be Corinth, for it was a factious citie, full of Sects and Schismes. The vulgar translateth it, Scripsi for∣sitan; peradventure I had written. But Erasmus guesseth shrewdly, and truely. The word [Forsitan] was foisted by some unlearned Clarke into the text.

I wrote, saith Saint Iohn, to the Church: And he speakes it by the way of a Prolepsis. Gajus must reply: Why? Didst thou not write to us all this while about the entertaining of these men?

I wrote, saith Saint Iohn: but my writing was not regarded. This Epistle of Saint Iohns is not now extant,* 1.86 no more peradven∣ture are some which Saint Peter and Saint Paul wrote. But wee have so much Scripture by divine providence as is sufficient to salvation: we neede not flie to unwritten verities.

Now let us take a view of the partie resisting. He is described by his name, and by his peevish quality. His name was Diotre∣phes. Some read Dietrepe; Quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 overturning God; then it fits him well, for he was an overtwharter of God and all god∣linesse; but it is Diotrephes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nourished by God. And Homer cals Kings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iupiters nurse children:

and indeede God hath a speciall care of Kings. This man had a glorious name. Conveniunt rebus nomina saep•• suis. Sometimes men have sutable names: The Name of Iesus agreed wonderfull well to our blessed Saviour, for he saves us from our sins, and there is no Saviour besides him. Timotheus and Philotimus were both an∣swerable to their names, both pure worshippers of God. But some times mens names are different from their doings. Iudah is a good name, of Iudah, a praiser of God, yet he that betrayed Christ, had that name. Simon is a good name; Shamaang, Obedience: yet Simon Magus was disobedient, the fountaine of all heresies. So this Diotrephes had a good name; but he himselfe was a bad man. Good names may be meanes to make men good, but they doe not make them good without the blessing of God Al∣mightie.

2. He is described by a vicious qualitie that was in him, hee loved to have the preeminence among them. Hee doth not say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that hath the preeminence, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that loves preeminence. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, riches are good: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the love of riches is naught. Wine is good, but the love of wine is naught. He that loveth wine shall not be rich.* 1.87 Love it we may moderately, but not immoderately. The world is good and all things that be in it, as they be the creatures of God: but the love of the world is evill. The upmost places in the Synagogues were good; but the Pharisees were evill to love them. Eminencie in the Church is good, but wee must not love it, desire it, affect it with a proud minde, and ambitious heart, as Diotrephes did.

* 1.88A paritie in the Ministery is dangerous. It is the mother of Sects and Schismes. Ex aequo super omnes Ecclesiae fortitudo solidatur: Sed Petrus caput constituitur ut Schismatis tollatur occa∣sio. The solliditie of the Church is equally founded upon the doctrine of all the Apostles: yet Saint Peter was made the head of the Church for the avoiding of Schisme. Neverthelesse there is not one Oecumenicall Bishop over the whole world, or over all Christendome. Major est authoritas orbis, quam urbis, saith the same learned Father.* 1.89 The authoritie of the world, is grea∣ter than the authority of one citie. Vbicunque fuerit Episcopus, Wheresoever a Bishop is, whether at Rome, at Eugubium, at Constantinople,* 1.90 at Rhegium, at Alexandria, or at Tais, ejusdem est meriti, ejusdem sacerdotij, he is of the same desert, and the Priesthood is the same: yet there must be Bishops to have au∣thority over others, to preserve the peace of the Church; to see that all doe their duties in their severall places, and to be as a wall of defence for them that be under them. If there were not some in high places, in favour with Kings and Princes, the rest of the Cler∣gie would soone be troden under foote; as the little rivers submit themselves to the greater, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith S^t. Basil, it is necessary, it is profitable for the inferiour Ministers to subject

themselves to the superiour, as were Aaron and his sonnes, so sayes S. Hierom, are Bishops, Priests or Elders. Aaron was a∣bove his sonnes, and Bishops are above them,* 1.91 yet both under God and the King; let not them, that be above 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contemne them beneath in the vallyes: let not them, that be below, carry themselves insolently towards them above. Bishops and Priests, saith Ignatius, sunt tanquam chordae in Cithara colligatae:* 1.92 as strings tyed together in an harpe; if they jarre, there will be unpleasant musicke. Preeminence is laudable: the affectation of it is damna∣ble, to be called a Bishop is commendable. Sed velle vocari, to will it, to have an irresistible will to it, is discommendable:* 1.93 they that will be rich fall into divers snares and temptations: so they that will be in high places, whether God will or no,* 1.94 ensnare themselves ere they be aware.

There be many retinacula, pulbackes to hold us from that.

1. It is devill-like, he was high enough at the first, he would needes be higher, therefore he was cast low into the bottome∣lesse pit of hell: and all proud aspiring persons fall into the con∣demnation of the devill.* 1.95

2. It is not Christ-like, he was called to it, he intruded not himselfe; he invites us to humility by precept; Learne of me,* 1.96 I am humble and meeke, by practise, he washed his Disciples feete,* 1.97 though he were Lord of all, yet he became a servant to all, he respecteth it in his followers, when they stood upon greatnesse,* 1.98 hee sends them to a little child to learne to be little, he that is greatest among you, let him be your servant.* 1.99

3. It is the joy and glory of all good ministers that they have beene no intruders. I have not thrust in my selfe to be a Prophet to this people, Lord thou knowest: the Lord of the harvest must thrust labourers into the harvest, none must thrust in him∣selfe.

4. It is a weighty charge, an heavie burden, hee that desireth the office of a Bishop desireth a worthy worke:* 1.100 Opus non digni∣tas: labor, non deliciae: opus, per quod humilitate decrescat, non fasti gio intumescat. It is a worke, not a dignitie: a labour, not a deli∣cacie: a worke, I say, that should make a man decrease by hu∣militie, not increase and swell in pride; a worke for the which a fearefull account is to be made, they watch over your soules, as they that must give an account: if God call us to that worke,* 1.101 let us en∣treate him to give us strength in some measure to discharge it: let us not inordinately love it, nor ambitiously affect it. ô ambitio, saith S. Bernard, O blind and execrable ambition, ambientium crux; the very crosse of ambitious persons,* 1.102 quomodo omnes tor∣quens omnibus places? how in displeasing and vexing of all doest thou please all? Nil acerbius cruceat, nil molestius inquietat; no∣thing doth more bitterly torment, more trouble and disquiet men: Nil tamen apud miseros mortales celebrius: yet for all that, nothing is in greater request with wretched men, than it: let there bee

Iohns among us in preeminence: but let there be no Diotrepheses among us, that love preeminence.

What did this Diotrephes? how did hee behave himselfe to∣wards Iohn? he received him not. Lorinus affirmeth, he received neither his Epistle, nor Gospel, but the direct meaning is, he re∣ceived not his councell, his authority, his admonition in enter∣taining strangers: contrariwise he rejected it, he set slight by it, he spurned it: intollerable insolency; Christ received him: Diotre∣phes repelled him, he was the Disciple whom Iesus loved: Dio∣trephes hated him: Christ tooke him into his bosome: he will not take him into his booke, he makes no reckoning of him. Christ commended his Mother to him: he will not receive Christs bre∣thren upon his commendation, had there beene nothing in him save his gray hayres without, hee should have reverenced him. The Galatians received Saint Paul as an Angel from heaven: S. Iohn was an Angel of the Church, a principall Angel, yet Dio∣trephes regards him not, this is the haughty spirit of ambitious persons, they contemne all in respect of themselves, they care for no body; and indeede no body cares for them. In not receiving of him, he received not Christ, and Christ will not receive him into his Kingdome at the latter day. As he resisted Iohn: so Saint Iohn will resist him, where. 1. there is a promise, or threatning to doe it. 2. the motives that urged him to it.

VERSE 10.

PRoptereà 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for this cause, for this his malepart dealing. I will remember his deedes which he doth, the vulgar hath admoneam, breaking Priscians head. But the Rhemists put admoneb•• in the Margent as a plaister to heale it withall. I will ad∣monish, that doth not expresse the efficacie of the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I will call them to remembrance, I will rub his memory with them to his shame, not in a corner, but before the whole Church. Catharinus thinketh he will inflict some temporall pu∣nishment on him, suddaine death, as Saint Peter did on Ananias and Sapphyra:* 1.103 or blindnesse as Saint Paul did upon Elymas the sorcerer, but I thinke Saint Iohns zeale was not so hot. I will re∣member it, when he thinkes I have forgotten it.

But when? If I come, which is not spoken doubtfully, but with a secret confidence in the goodnesse of God, that hee shall come. If I come, as I trust in God I shall come;

I will remember his deedes, that is, as Aquinas doth well inter∣pret it, in omnium oculos manifestius arguendo deducam. I will set them by a manifest reproofe before the eyes of all hee hath sinned openly and I will rebuke him openly, which was Saint Pauls rule.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the workes that he hath done by his tongue or any other way, I will make them to be remembred, when he thinkes they be forgotten. They that oppose themselves to God and his Church, are with might and maine to be opposed by us. Iannes and Iambres withstood Moses, hee likewise withstood them,* 1.104 made them to confesse their sorceries, digitus Dei est, It is the finger of God.

We see God is greater than the devill. Zidkiah smote Micajah one the face, saying, When went the Spirit of the Lord from me, that it should speak to thee? Thou shalt see, saith he, in that day,* 1.105 when thou shalt go from chamber to chamber to hide thee, and be ashamed of thy doings. Hananiah the false prophet, brake the yoke on Iere∣miahs necke, which signified the captivitie of the Israelites; affirming that God would so breake the yoke of the King of Babel. But Ieremiah went to him, told him to his face, thou hast broke the yoake of wood,* 1.106 but God will put a yoke of iron upon thy necke, and the neckes of all the people: And because hee had spoken rebelliously against the Lord, Hananiah died the same yeare. Amaziah bade Amos prophesie no more at Bethel, for it is the Kings Chappell; hee accused him in a letter to the King of high treason, that hee had conspired against him, and the land was not able to beare his words. Amos spared him not a whit: Thy wife shall be an harlot in the Cittie,* 1.107 thy sonnes and daugh∣ters shall fall by the sword, thou shalt die in a polluted land, and Israel shall surely goe into captivitie. Elias resisted Ahab; our blessed Saviour, the Pharisees. Saint Iohn Baptist, Herod: Saint Paul, Elymas the Sorcerer: O full of all subtilty, and all mischiefe, thou childe of the devill, thou enemie of all righteousnesse, wilt thou not cease to pervert the right wayes of the Lord.* 1.108 Saint Athanasius withstood Arrius: Liberius spake his minde freely to Valens the Emperour: Saint Basil resisted Eunomius:* 1.109 Saint Augustine was malleus omnium haereticorum: an hammer to crush all heretiques in peeces.

Here Saint Iohn sets us a flagge of defiance against Diotre∣phes. Wee must all plucke up the like courage against the adversaries of the truth.

Saint Chrysostome commends Azariah the high Priest for go∣ing into the temple to King Vzziah, and telling him plainely, it is not lawfull for thee to burne incense to the Lord. Hee compares him to a couragious dogge, that drew him out of his masters house:* 1.110 The man of God must be gentle toward all men, apt to teach, patient; In meekenesse, instructing those that op∣pose themselves. So hee must be curst against some men, as the cause requireth. To give wilde horses the reine too much is to spoile them and their riders too: To loose the cords of the shippe, is to drowne the ship. To be too remisse in the Church is to overthrow the Church. Lenitives will serve for little soares; but great soares must hove drawing plaisters,

otherwise wee doe not curare,* 1.111 but occidere, not cure but kill. It is the worthy saying of Saint Cyprian; our blessed Saviour com∣mends the Angel of the Church of Ephesus, that he could not beare them that were evill. Wee must beare our owne ene∣mies; but our backes must not be so broade, as to beare Gods enemies.

Then he makes an enumeration of his deedes; they be in num∣ber 4. like foure stayrs in a ladder, one higher than another: the lowest staire of all is his prating; the next to that is his not recei∣ving of the brethren; the third is his forbidding of others to doe it; the last and greatest of all is his casting of them out of the Church. We will take them in order.

Prating against us: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: a metaphor taken from over-seething pots, that send forth a fome, or from over-charged stomackes that must needs belch. Salomon saith of the foole, eructat stulti∣tiam:* 1.112 he belches out foolishnesse. Belchers, yee know are odious to all; so be all pratlers. With what? With malicious words; As they said of Moses and Aaron; Yee take too much upon you:* 1.113 So Diotrephes said of Saint Iohn: hee tooke too much upon him, as if none should rule in the Church but hee. Hee prated that hee did exhaust the treasury of the Church; that hee overbur∣thened them with a multitude of strangers sent to them: It may be that he breathed out some points of erroneus doctrine too: He prated against him, he could not tell what; inaniter, ac irrati∣onabiliter, saith Lyra, vainely, and without all reason. Zenophanes was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a spurre to Homer, and Diotrephes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a spurre of Saint Iohn, of whom hee was not worthy to be na∣med the same day.

A common sinne, yet a grievous sinne, more grievous than we are aware of, to be pratling in corners of other men.

1. Therein they sin against God, who gave them their tongues, to be as trumpets to sound forth his praises, and bells to toll their brethren to God; not as coales of Iuniper to burne withall, nor as sharpe rasors to cut withall.

2. In this they imitate the devill, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Saint Basil,* 1.114 they have their character and denomination from the devill; hee is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the accuser and slanderer of the bre∣thren: so are they: Hee is the old devill, and they are the young devills.

3. The object, where about they be occupied, is the good name of men: now a good name is above silver and gold. Hee doth not a man so great wrong that robbeth him of his silver and gold, as hee that robbeth him of his good name.

4. Hee is a man-slayer; and no manslayer hath eternall life, he kills three men at once with the sword of his tongue: himselfe, the hearers, and the man whom he trusteth through with the speare of his malevolent speeches:* 1.115 vnus est qui loquitur:

unum verbum profert, he is one that speaketh, he bringeth but one word out of his mouth, yet in uno momento multas aures inficit, multas animas interficit, in one moment he infects many eares, and kills many soules.

5. He banisheth himselfe out of the Kingdome of heaven,* 1.116 ray∣lers by name are excluded, therefore let us leave this pratling, least hereafter we chatter and burne in hellfire. Major est ma∣chaera linguae quam ferri, saith Saint Augustine, the sword of the tongue makes a deeper wound, than the sword of yron.* 1.117 It goes to the heart of many.

Saint Chrysostome professes he knew some, Quos verba magis af∣fecerunt, quam vulnera,* 1.118 whom words have more affected then blowes, and no marveile, saith he, the body receives the one, the soule the other.

But let us not be so faint hearted, words are but winde, as wee use to speake, let them passe away like the winde, especially being undeserved.

1. What be those pratlers? they be not lupi rapaces, sed pulices mordaces, Not ravening wolves, but back-biting fleas:* 1.119 they bee but as a company of whelpes that follow us wapping at our heeles.

2. We draw in the same yoke with Christ and all the Saints. Some kept a pratling against Christ, that he was a perverter of the people, that hee denyed to pay tribute to Caesar.* 1.120 Tertullus the oratour made a declamation against Paul, Wee have found this man a turbulent fellow,* 1.121 a mover of sedition throughout the world. What a number of false accusations were commen∣sed against Athanasius? that he embeaseled the Kings treasure, that he had killed Arsenius his owne deacon. In this wee have a cloud of witnesses, many companions in this affliction. Wee may happily keepe out of the clawes of men: but wee shall never keepe out of the jawes of men; The servant is not above his master; Daemonium habet, he hath a devill: audit Dominus & patitur: audit servus & indignatur,* 1.122 this heares the master and puts it up quietly: this heares the servant and stormes at it impati∣ently.

3. Men speake against us: but God speakes for us. It is Ori∣gens observation, Nunquam tantas laudes dixit Deus de Mose,* 1.123 ac postquam Miriam & Aaron ei maledixerunt. God never spake so much in the commendation of Moses, as when Miriam and Aaron discommended and spake evill of him. Were ye not afraid to speake against my servant, even against Moses? They disprayse:* 1.124 God prayses, what neede we to regard them?

4. What is our rejoycing save the testimony of a good conscience? there is joy within, why should there be sorrow without.* 1.125 Those pratling tongues croake in our eares like Ravens: an excusing con∣science sings like a Nightingal in our hearts, let this inward mu∣sicke countervaile the outward jarring, for a good conscience is a continuall feast.

* 1.1265. Consider him that endured such speaking against of sinners, hee that knew no sinne, boare the contumelious speeches of sinners; shall not wee that bee sinners, beare the reviling speeches of sinners?

6. We are no losers but gainers by it, Blessed are ye, when men hate you,* 1.127 when they separate you and revile you, putting out your name as evill, for the Sonne of mans sake, rejoyce and be glad, behold your reward is great in heaven.

Hereunto accords that worthy speech of S. August. Quisquis vo∣lens detrahit famae meae,* 1.128 nolens addit mercedi meae: Whosoever willingly detracts from my good name, doth unwillingly adde to my reward in the Kingdome of heaven: therefore let us be so farre from vexing at them, as rather let us rejoyce in them.

This is the least though it be fowle enough, there follow grea∣ter, from words he goes to actions. 1. He receives not the brethren himselfe. 2. He forbids them that would. 3. Hee casts them out of the Church.

Yet he doth not simply say, he receives not the brethren, but not content with his malicious prating, still he goes on from one degree of sinne to another.

There is a kinde of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of covetousnesse in sinning, a cove∣tous man is not content with that which he hath, though he have the riches of Craesus, yet still he would have more. So hee that hath begun to drinke of the water of sinne, must needs drinke more and more.* 1.129 Haman was not content to put Mordicay to death that refused to bow to him, but he must needs have the lives of all the Iewes in the provinces of Ahasuerus.* 1.130 Herod was not con∣tent to kill Iames the brother of Iohn with the sword, but he clapt up Peter into prison, intending to serve him with the like sawce. The Iewes at Thessalonica, could not be content to have persecu∣ted Paul in their owne Citty,* 1.131 but they must pursue him to Berea likewise. One witch-craft, one adultery would not content Iesa∣bel: her witchcrafts and adulteries were in great number. A man that sinneth, is like one that is tumbled downe from a steepe hill, he cannot stay till he come to the bottome, unlesse there be an ex∣traordinary stop by the way; there is no stay in sinning unlesse God stay us by the hand of his spirit.

Not content therewith, neither doth he himselfe receive the bre∣thren, which notwithstanding he ought to doe, for in receiving of them hee receives Christ:* 1.132 When I was a stranger yee lodged me.

Yet not content with that, he forbids them that would, like the dog in the maunger, that would neither eate provender himselfe, nor suffer the horse to eate it: like the Pharisees that shut up the Kingdome of heaven before men,* 1.133 neither goe in themselves, nor suffer others to enter in: these be vile wretches, neither give to good uses themselves, nor suffer others, disswade others, these are guilty of their owne damnation, and of the damnation of o∣thers

too, like those that be infected with the plague, and desire to infect others too.

The heighth of his insolencie was, he casteth them out of the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he throweth them out with spite and indignation: Whom? Et suscipientes & susceptos, both the receivers and the strangers received. Aquinas supposeth he did cast them é loco pub∣lici conventus, out of the place of publique assembly, non e consor∣tio fidelium, not out of the company of the faithfull, it is like he in∣tended both, he excommunicated them.

Excommunicatio est ejectio e communione fidelium, an ejection out of the company of the faithfull: first in publique, then in private, the publique is either an exclusion from the Sacraments alone: which is called minor, the lesser excommunication, or from the publique prayers of the Church too, and that is major, the grea∣ter excommunication, to use the schoole termes a fructu & suffra∣gio, from the fruit they might have by the Sacraments: and from the prayers and suffrages of the Church.

Touching private, wee must withdraw our selves from them; we must not eate with them familiarly,* 1.134 that so they may be asha∣med of themselves, repent and be received into the lap of the Church againe. The persons to be excommunicated, and throwne out of the Church, are grosse, open, notorious offenders, by whom the name of God is blasphemed, the Church grieved and offended, as adolaters, blasphemers, heretiques sowing the seede of damnable doctrine, adulterers, drunkards,* 1.135 egregious covetous persons, wide mouth'd railers,* 1.136 and despisers of authority and go∣vernment. If we be throwne out of the Church for these and such like vices, our case is to be deplored, wee are to grieve and lament for it. Within the Church Christ ruleth: without the Church the devill ruleth: the incestuous person in the Church of Corinth was delivered to Sathan:* 1.137 so was Hymeneus and Alex∣ander.

1. A fearefull condition to be in the jurisdiction of the devill.

2. They that be in the Church are blessed, they that be out of it are cursed.

3 They that be rebellious against the Church are as heathen and publicans, and they are odious to all.* 1.138

4. They that be cast out of the Church militant, are likewise for the time, so long as they remaine obdurate in their sinnes, cast out of the Church triumphant; For whosoever the Church bin∣deth upon earth, is bound in heaven too,* 1.139 therefore let us feare just excommunications.

But if we be cast out of the Church by them, that are usurpers in the Church, as Diotrephes was, or if wee bee cast out not for ill doing, but for well doing, as these were, not because we be here∣tiques indeede, But because after the way that they call heresie, so Worspip we the God of our fathers: for adoring of Christ,* 1.140 and re∣fusing to adore the Pope.

Let not that grieve us, but let us rejoyce in it. The Pharisees cast out the blind man:* 1.141 but Christ tooke him in. Our Saviour armeth us against such thunderbolts, not to be scared with them: they shall excommunicate you, but be not daunted with that; for they excommunicated me before you:* 1.142 futurum erat, saith Saint Augustine, ut foras emitterentur cum illo, ab eis, qui esse nollent in illo, qui non possent esse sine illo.* 1.143 It shall come to passe, that they should be cast out with him, by them that would not be in him, nay by them that could not be without him.

VERSE. 11.

WEE have had a description of him, now a caveat for the avoyding of him, where 1. the precept. 2. the reason, the precept is partly negative, partly affirmative. Fol∣low not that which is evill, no not in Diotrephes, though he be a man of credit and estimation with some.

Evill is soone imitated, especially in great persons, they are a countenance to it, their actions seeme to be lawes. Such a great man sweares profanely: Why may not I sweare too? no: Fol∣low not that which is evill in any, no not in good men, follow not Lots incest, David his adultery, Peters denyall, but especiall de∣cline that which is evill in bad men, though they bee never so great in Church or Common wealth.

1. Evill is agreeable to our nature, it is soone followed, a little perswading will serve the turne, therefore we had neede to be∣ware of it.

2. There be many instigators to that which is evill, the devill and his instruments to thrust us forward.

3. Evill is common, a weede that growes every where, good∣nesse is a flower that growes in few gardens.* 1.144 Broad is the way that leades to destruction, and many there be that finde it: Narrow is the way that leadeth to life, and few that walke in it. many Sodomites but one Lot.

4. Evill since the fall is of greatest antiquity: there was a Cain before an Abel: an Ismael before an Isaac: an Esau before a Iacob, therefore we had neede to watch over our selves, else wee shall follow evill ere we be aware.

5. Whether doth evill leade us? even to hell, to the bottome∣lesse pit of eternall damnation, follow her not, let her goe alone for all us, yet she hath too many followers, even in the light of the Gospel.

We are compassed about with evill men, before and behinde, on the right hand, and on the left, yet let us be among them, but let us not follow them, let us be like to fishes, they live in salt water: yet they themselves are fresh. Noah lived in the corrupt

world; yet he himselfe remained incorrupt.* 1.145 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if he had beene cloathed with another nature, Iob, saith the same Father, was as a Dove among Hawkes, a Lambe among Wolves, a Starre among Cloudes, a Lilly among Thornes,* 1.146 yet he persevered in his uprightnesse. We shall meete with evill, wheresoever we be, yet let us keepe our selves undefiled of evill.

What must we know then? That which is good; which is commanded in the Law of God, the rule of all goodnesse for the squaring of our actions, yea, in the very Heathen. The Sunne is ours wheresoever it shineth, though it be upon a dunghill; good is ours wheresoever it be, though among the Heathen. Follow the patience of Socrates, the chastitie of Lucretia, the temporance of Zeno, the just dealing of Aristides, the contempt of money that was in Lucullus, Fabritius; but especially follow it in the godly the members of Christ. Follow the faith of Abraham, the zeale of Phi∣neas, the sincerity of Nathaniel, the liberality of Zacheus, and Cornelius; listen to the admonition of Saint Paul. Whatsoever things are true, whatsoever things are honest,* 1.147 whatsoever things are just, are pure, appertaining to love, whatever things are of good report, if there be any verture, if there be any praise, thinke on these things.

But let us come to Saint Iohns Reason. 1. For goodnesse. Hee that doth good, is of God, not by propagation, but by imitation, he is full of goodnesse; be you so too in some measure, Be you merci∣full, as your heavenly father is mercifull, be yee bountifull, as he is bountifull, be ye loving, as he is loving: He doth good to his very enemies, so doe you.

2. He doth that, which is acceptable to God, he is of his fami∣ly, he serves and obeyes him, therefore God will reward him for it: on the other side; He that doth evill hath not seene God. Why? then none hath seene him; for all doe evill: the meaning is, that doth accustome himselfe to doe evill. The godly man doth evill, but it is upon weakenesse▪ the wicked doe it upon wilfulnesse; the one accidentally, the other properly and naturally.

Such a one hath not seene God: No more hath the holiest man in the world. No man hath seene God at any time; That is spoken of the essence of God, and of a perfect seeing of him.* 1.148 But here he entreates of an experimentall seeing of God. Taste and see how good the Lord is; he hath not seene the power, the wisedome, the justice, the mercy of God. He knoweth not God.* 1.149 Hee hath no ac∣quaintance at all with God; like to them that never saw him: he is a stranger from God, and so consequently from all happinesse. If they knew God aright, they would not take such evill courses, as they doe. He that walketh in the darke cannot see: wicked men walke in the darkenesse of sinne and ignorance; they lie wal∣lowing in the workes of darkenesse; therefore they can not see God. Therefore let us abhorre that which is evill; It will blind our eyes, and keepe us from seeing of God.

VERSE 12.

WEE have had the bad man to be eschewed. Now to the good man, that is to be followed: That is, Demetrius.

We reade of a Demetrius the father of Antiochus that once reig∣ned in Israel, in the bookes of the Maccabes: There are but two mentioned in the new Testament: The Silver-smith, that made shrines for Diana, and raised a tumult in Ephesus: and Demetrius here spoken of:* 1.150 Who he was cannot certainely be defined: By all probability he was one of the Preachers before mentioned: who at this time was with Saint Iohn; and as some thinke, was the carrier of this Epistle. Whatsoever he was, he was a good man, opposed to Diotrephes; he was a proud man; this an humble man: he an hard hearted man, that shut up the bowels of compassion a∣gainst poore strangers: this is a mercifull man to his ability, ready to entertaine strangers: he himselfe against Saint Iohn: this was a lover and a reverencer of Saint Iohn. God will not have us to be utterly dejected by the examples of wicked men:* 1.151 he stirreth up some good men, that may countervaile them. As the Iewes had a Haman to pull them downe; so they had a Mordecai to lift them up: As Christ had many enemies among the Pharisees: so he had some friends among them, Nicodemus and Ioseph of Ari∣mathea. As Saint Paul had a Smith against him in Ephesus: so hee had the Towne-Clerke of Ephesus; by Gods providence to pa∣cifie the tumult, as Gajus might grieve for Diotrephes, so he might rejoyce in Demetrius.

This Demetrius had an excellent report. 1. Of all men in generall. 2. Of the truth itselfe. 3. Of Saint Iohn in speciall.

To Demetrius is witnessed of all men; all have witnesse to him to be a good man, neither is it a lying, but a true witnesse: the truth it selfe doth testifie it, his deedes being answerable to the generall report that goeth of him.

Yea, and I too doe justifie the same. He shall have my pen, my hand to testifie the same.

I but thy testimony is of no great weight, for that I appeale to your owne knowledge.* 1.152 Ye know, having had so long experience of me, that my record is true. Christ knew it, the faithfull ever since have verified it: and you your selves know it to be true; he is ve∣ry earnest in the commendation of Demetrius. But is this such a praise to Demetrius to have the good report of all men: Our Saviour seemes to be of another judgement. O be to you, when all men speake well of you; for after this manner did their fathers to the false prophets.* 1.153

1. That is spoken of men-pleasers, which accommodate them∣selves to all mens humours, sooth up all in their sinnes, that they may get the good will, and good word of all, as appeareth by the

example of the false prophets alleadged: Demetrius was none of that ranke.

2 Here by all men is meant all good and godly men, although a good man sometimes may in some things so carry himselfe, that the very wicked shall be compelled to speake well of him.

3 As Demetrius had the testimony of men, so he had the testi∣mony of the truth it selfe; the truth did beare witnesse of him, as well as men.

There be two things which we ought all to procure, bona con∣scientia, a good conscience in respect of God, & bona fama, and a good name, a good report in regard of men.

1 A good name is sweet and comfortable, it is preferred before the most precious things that men have in greatest estimation, A good name is to be chosen above great riches:* 1.154 and loving favour is a∣bove silver and gold.

2 It is profitable, A good name maketh the bones fat, an ill name maketh a man leane, a good name maketh a man fat, he eates,* 1.155 hee drinkes, he sleepes the better for it.

3 It secures a man, while he is alive, they that have a bad re∣port for their injurious dealing, are shooted at, and maligned; they goe in some sort in danger of their lives; they that have a good report walke cheerefully and safely.

4 It is a consolation to a man, even on his death bed, hee hath the lesse then to vexe and trouble his minde.

5 It leaves a sweet savour after us, When we be dead it is an o∣doriferous oyntment, the house wil smell of it a good while after. Therefore let us so live, that we may be well reported of, so far as it is possible of all men. I say, so farre as it is possible. For in truth it is impossible,* 1.156 the best of us all must make account to passe through good report and ill report into the kingdome of heaven.

Our Saviour himselfe had not the good word of all: Some said he was a good man, others said nay to it, but he deceiveth the people.* 1.157 It is no good report, that I heare of you, said Eli to his sonnes, that lay with the women assembled at the doore of the tabernacle of the Congregation: Let us not be justly ill reported of for our grosse Idolatry, abominable swearing, lying, killing, whoring, for our execrable covetousnesse and oppression, that will make us stincke in the 〈◊〉〈◊〉 of God and men. But if they speake all man∣ner of ill of us, lying, let us rejoyce in it.* 1.158

VER. 13, 14.

THe conclusion of the Epistle: Consisting of an excusation for his short writing; of a Christian farewell; and of loving and mutuall salutations: The excuse is altogether the same with the former, in the 12. of the 2 Epistle. The Christian fare∣well

is in these words: Peace be to thee. It was the manner of hte Hebrewes, at their meeting and parting, to say, peace be to thee. So our Saviour being ready to goe out of the world, saith to his Dis∣ciples.* 1.159 Peace I leave with you, my peace give I unto you.

There is pax externa, all outward prosperity, pax fraterna, a brotherly peace:* 1.160 Behold how good and comely a thing it is for bre∣thren to live together in unity: Pax interna, the peace of consci∣ence that passeth all understanding; pax eterna, the eternall peace that is in heaven, Saint Iohn wisheth them all to Gajus.

The salutations are mutuall,

1 From the Christians with Iohn, Our friends salute thee, the name of friend is taken strictè strictly, for a faithfull friend indeed; A friend is nearer than a brother.* 1.161

2 Latè, largely, for any common and seeming friend, The rich have many friends,* 1.162 many fawning friends.

* 1.1633 Latissimè, most largely, for any man, our neighbour, thou shalt love thy neighbour, and hate thine enemie; now every man is our neighbour.

4 Ironicè, Ironically, even of an enemy: Christ saith to Iudas, Friend,* 1.164 wherefore art thou come.

* 1.1655 Piè & religiosè, piously, and religiously, Our friends salute thee, that is, fideles, the faithfull that be with me. Our friends in the Lord Iesus, they that love us in the faith, those are the best friends of all.

The other salutations are to the Christians with Gajus.

Greete the friends by name, not in grosse, but nominatim parti∣cularly, which argueth his singular love to them. Christ cals all his sheepe by name,* 1.166 he takes a speciall notice of them all.

For Salutations, I remit the Reader to the former Epistle, and to the Epistle to Philemon.

FINIS.

Notes

• * 1.1

  Math. 26.13
• * 1.2

  Prov. 10.7.
• * 1.3

  Rom. 16.12.
• * 1.4

  Philem. 2.
• * 1.5

  Rom. 1.10.
• * 1.6

  1 Cor. 16.2.
• * 1.7

  Psal.112, 2.
• * 1.8

  Gen. 24▪ 35.
• * 1.9

  Gen. 13.14.
• * 1.10

  Gen. 26.13.
• * 1.11

  Gen 32.10.
• * 1.12

  1 Reg. 3.13.
• * 1.13

  1 Reg. 10.26.27.
• * 1.14

  Iob. 1.3.
• * 1.15

  Psal. 1.3.
• * 1.16

  Prov. 1.32.
• * 1.17

  Psal. 91.7.
• * 1.18

  2 Sam. 11.2.
• * 1.19

  Hier. ad Estoch
• * 1.20

  Luc 1.
• * 1.21

  Iohn 11.
• * 1.22

  1 Cor. 7.
• * 1.23

  Horat.
• * 1.24

  Hebr. 12.9.
• * 1.25

  De Carnis con∣cupisc.
• * 1.26

  Chrys▪ ad pop. Antioch. hom. 42. Bern. ad Guli. Abbatem.
• * 1.27

  Mat. 2.10.
• * 1.28

  1 Reg. 10.7.
• * 1.29

  Acts 21.20.
• * 1.30

  1 Cor. 4.15.
• * 1.31

  Gal. 4.19.
• * 1.32

  1 Thes. 2.7.
• * 1.33

  Iames 2.
• * 1.34

  Luke 17 10.
• * 1.35

  Ioh. 12.5.
• * 1.36

  Mat. 5 16:
• * 1.37

  Rom. 9.3.
• * 1.38

  Deut. 10.19.
• * 1.39

  Rom 12▪ 13.
• * 1.40

  Ad rusticum.
• * 1.41

  Gen. 18.
• * 1.42

  In Gen. hom. 5.
• * 1.43

  Gen. 19.
• * 1.44

  Iac. 2.16.
• * 1.45

  Mat. 14.19.
• * 1.46

  Act. 9.39.
• * 1.47

  Cent. ditescent.
• * 1.48

  Aug. de Ovi∣bus.
• * 1.49

  Aug in Ps. 36.
• * 1.50

  Aug. in Psal. 103.
• * 1.51

  Mat. 10 37.
• * 1.52

  Luc. 16.25.
• * 1.53

  Ga••. 6.10.
• * 1.54

  Chrys. in Evang. Io. hom. 18.
• * 1.55

  Aug. de Ver. dom. Serm. 35
• * 1.56

  Gen. 11 4.
• * 1.57

  Psal. 112.6.
• * 1.58

  Gen. 18.16.
• * 1.59

  Act. 15.3.
• * 1.60

  Act. 20. ult.
• * 1.61

  Act. 21.5▪
• * 1.62

  Rom. 15.24.
• * 1.63

  1 Cor. 16.11.
• * 1.64

  Tit. 3.13.
• * 1.65

  Phil. 1.17.
• * 1.66

  1 Thes. 2.12.
• * 1.67

  Plut. in apot••. graec.
• * 1.68

  Mat. 10.41.
• * 1.69

  Hebr. 6.10.
• * 1.70

  Object.
• * 1.71

  Answ.
• * 1.72

  1 Cor. 9.
• * 1.73

  2 Cor. 11 20.
• * 1.74

  1 Cor. 9.15.
• * 1.75

  2 Cor. 11.8.
• * 1.76

  Luke 24 45.
• * 1.77

  2 Sam. 24.24▪
• * 1.78

  Gal. 4 15.
• * 1.79

  Rom. 15.27.
• * 1.80

  1 Paralip. 30.22.
• * 1.81

  Act 18 26.
• * 1.82

  2 Cor. 11.32.
• * 1.83

  2 Chron. 31 4
• * 1.84

  2 Reg. 4.8.
• * 1.85

  Luke 8.3.
• * 1.86

  Ioh. 20.31.
• * 1.87

  Prov. 21.17.
• * 1.88

  Hier. advers. Helvid.
• * 1.89

  Hier. ad Evag.
• * 1.90

  Hieron.
• * 1.91

  ad Nepotian.
• * 1.92

  ad Ephes.
• * 1.93

  Origen. in Mat. 23.
• * 1.94

  1 Tim. 6.9.
• * 1.95

  1 Tim. 3.6.
• * 1.96

  Mat. 11.29.
• * 1.97

  Iohn 13.
• * 1.98

  Mat. 18.1.
• * 1.99

  Mat. 23.11.
• * 1.100

  Hieron.
• * 1.101

  Heb. 13.17.
• * 1.102

  Ad Eugen. Pap. lib. 3.
• * 1.103

  Act. 5. Act. 13.
• * 1.104

  2 Tim. 3.8.
• * 1.105

  1 Reg. 22.21.
• * 1.106

  Ierem. 28.17.
• * 1.107

  Amos 7.17.
• * 1.108

  Acts 13.10,
• * 1.109

  De verbis Esa. hom. 5.
• * 1.110

  2 Tim. 2.24.
• * 1.111

  Lib. 2. Epist.
• * 1.112

  Prov. 15.2.
• * 1.113

  Numb. 16.3.
• * 1.114

  Epist. 7 5.
• * 1.115

  Bern. in Cant. Serm. 24.
• * 1.116

  1 Cor. 6.10.
• * 1.117

  In ep. Io. tract. 10.
• * 1.118

  ad pop. Antioch hom 31.
• * 1.119

  Bern. ad Gu••••. Abbatem.
• * 1.120

  Luc. 32.1.
• * 1.121

  Act. 24.5.
• * 1.122

  Aug. in Ep. Ioh. tract. 10.
• * 1.123

  In numer. hom. 7.
• * 1.124

  Num. 12.8.
• * 1.125

  2 Cor. 1.12.
• * 1.126

  Heb. 12.3.
• * 1.127

  Luc. 6.22.23.
• * 1.128

  Contra lit. Pilet. lib. 3.
• * 1.129

  Hest. 3.6.
• * 1.130

  Act. 12.
• * 1.131

  Act 17.13.
• * 1.132

  Mat. 25.35.
• * 1.133

  Mat. 23.13.
• * 1.134

  2 Thess 3.6. 1 Cor. 5.11. 2 Thess. 3.14.
• * 1.135

  1 Cor. 5.11.
• * 1.136

  Iude 8.
• * 1.137

  1 Cor. 5.5. 1 Tim. 1.20.
• * 1.138

  Mat. 18.17.
• * 1.139

  Mat. 16.19.
• * 1.140

  Act. 24.14:
• * 1.141

  Iohn 9.35.
• * 1.142

  Iohn 16.2.
• * 1.143

  In Io. tract. 93▪
• * 1.144

  Mat. 7.13.14.
• * 1.145

  Chrys. in Gen. hom. 22.
• * 1.146

  De patient. Iob. hom. 2.
• * 1.147

  Philip. 4▪ 8.
• * 1.148

  Ioh. 1.18.
• * 1.149

  Psal. 34.8.
• * 1.150

  Act. 16.24.
• * 1.151

  Ver. 7.
• * 1.152

  Iohn 21.24.
• * 1.153

  Luke 6.26.
• * 1.154

  Prov. 22.1.
• * 1.155

  Pro. 15.30.
• * 1.156

  2 Cor. 6.8.
• * 1.157

  Ioh. 7.12. 1 Sam. 2.24.
• * 1.158

  Mat. 5.11.
• * 1.159

  Ioh. 14.27.
• * 1.160

  Psal. 133.
• * 1.161

  Pro. 18. ult.
• * 1.162

  Pro. 14.20.
• * 1.163

  Mat. 5.43.
• * 1.164

  Mat. 26.50.
• * 1.165

  Tit. 3.15.
• * 1.166

  Ioh. 10.3.