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.

VERSE. 1.

THat these two Epistles be S. Iohns, as well as the former, the similitude of style and of affection doth evince: the style is S. Iohns, and they be written with S. Iohns affection.

The three Epistles differ thus. In the first he entreats of the love of God, and our neighbour joyntly together. In the se∣cond of that to God more specially by it selfe. In the third of our love to our neigh∣bour more particularly.

The first was written to all Christians in genreall: the second to a woman: the third to a man.

The parts of this Epistle are these. 1. The inscription of it. 2. The contents of it, verse 4. The inscription conteines a descrip∣tion, in the 2 former verses, a precation in the third. In the de∣scription. 1. He describes himselfe which is the writer. 2. The persons, to whom he writeth: he describes himselfe by his office, The Elder: the persons, to whom he writeth, are the mother and the children. He describes the mother severally. 1. By her in∣ward estate, elect. 2. By her outward, a Lady. He describes them both joyntly together by his entire love to them: which is first averred, in regard of himselfe. 2. Enlarged, in regard of o∣thers: in this verse. 3. Illustrated by the procreant cause of it in both, verse 2.

[THE ELDER]

THere was another called Iohannes presbyter, Iohn the elder, to whom some ascribed both these Epistles. So writeth Hieronymus de viris illust: yet he him∣selfe is not of that opinion. Nay citing a testimonie out of these Epistles, he doth in plaine termes attri∣bute them to S. Iohn the Evangelist.* 1.1 Clangat tuba Evangelica, fili∣us tonitrui, quem Iesus amavit plurimùm, qui è pectore salvatoris doctrinarum fluente potavit. Let the Evangelicall trumpet sound, the Sonne of thunder, who from the breast of our Saviour drunke in abundantly as it were rivers of heavenly doctrine.

He doth not entitle himselfe an Apostle, but an Elder. 1. Be∣cause he speakes not with authority, like an Apostle, but talkes with her familiarly,* 1.2 as a father with his daughter. 2. Because he was knowne throughout all Asia, after a kinde of excellencie by the name of Elder.

He hath the title of an Elder, 1. for his age, in outliving all the Apostles. 2. for his Wisedome, that commonly accompanieth old age: the Senate was termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an assembly of auncient men. 3. for his grave and discreete carriage. 4. and chiefely for his office in the Church: Ministers are usually called elders. S^t. Paul left Titus in Creta to ordaine Elders in every Citty. The El∣ders that rule well,* 1.3 are worthy of double honour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a young plant, may not be made a minister; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a young man may. Though he be a young Timothy, yet he is an Elder, and to be ho∣noured for his office: much more the reverend Prelats of the Church.* 1.4 Alexander the mighty Monarch did great honour to Iaddus the high Priest. Constantine the religious Emperour estee∣med highly of the Bishops at the Councell of Nice, he made them his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.5 he would have them sit downe by him, and placed them at his owne table; Valentine the Elder called Ambrose his father. Ambr. de vita valent. Valentine the youn∣ger, though an Arrian, rose up to him in token of reverence, when he came into the consistory. No doubt, but this Laay honoured Iohn with her heart: so ought wee to doe the Elders of the Church: If they be contemned, the word at length will be con∣temned.

That for the writer: now to the persons to whom he writeth, the mother and her children.

Origen speakes somewhat contemptibly of women. When Christ came into the coasts of Tyrus and Sidon, Behold a woman, Mat. 15.22.* 1.6 Mira res, Evangelista, a strange thing, O Evange∣list! Behold a woman, that is, the authour of transgression: the mo∣ther of sinne: the weapon of the Devill: the cause of our expul∣sion out of Paradise. I but Christ honoured women, in lying in the wombe of a woman: he appeared first to women after his re∣surrection,* 1.7 and made them Apostolos apostolorum, Apostles to preach his resurrection to the Apostles.

Paul preached to women. There have beene women of speci∣all note. Sarah the Mother of the faithfull.* 1.8 Hester the nurse and preserver of the faithfull; women that ministred to Christ of their owne substance: among whom was Ioanna the wife of Chuza,* 1.9 Herods steward. Theano Crotoniatis was a Philosopher and a Poet too. Pythagoras learned his naturall Philosophie of his sister The∣mistocleas.

Ignatius wrote to two women; the blessed Virgin Mary, & Maria Cassabolita. Cyrillus, Alexandrinus, Basil, Chrystome, Ambrose, Augustine, Fulgentius: Bernard wrote to women: Hierome wrote to many, to Salvina, to Faria, to Agoruchia, to Celantia, Asella, Marcellina: most of his workes he dedicated to Eusto∣chiam a noble and worthy Virgin. S. Paul wrote to Apphia,* 1.10 and S. Iohn heere to a woman.

The mother is first severally, by her selfe described, then both of them joyntly together, by his singular love to them all. Shee is set forth, 1. By her internall and spirituall estate, she was elect. 2. By her externall and worldly estate, she was a Lady.

Some of the Popish interpreters will have her name to bee elect, to the Lady Elect. 1. That is a saucie transposing of the Greeke words, it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Lady Elect, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Elect Lady. 2. As S. Iohn doth not set downe his owne name, no more doth he hers. 3. The same title is given to her sister, verse ult. and no likelyhood that two sisters should have one and the same name; there was not so great a penurie of names. Elect is nomen appellativum, non proprium, a noune appella∣tive, not a proper name.

First she was a Lady, a Widdow by all probabilitie, else S. Iohn would have made some mention of her husband. She was magna & nobilis domina, a great and a Noble Lady, sayes Lyra, shee had an ample familie, she was an entertainer of the Preachers and pro∣fessors of the Christian faith. Catharinus supposeth she had a Iuris∣diction, she was a Lady of some Towns, Mannours and Lordships.

The unlearned Anabaptists use that place as an hammer to beate downe all the seats of superiority. In Christ neither bond,* 1.11 nor free, Iew nor Grecian, Male nor female: we are all one in Christ Iesus. True indeed we are all one in Christo, but not in Mundo, as S Augustine doth well distinguish, in Christ there is no diffe∣rence: but in the world there is.

Men and women are to be respected according to those places of honour, whereunto God hath advanced them in the world, whether they be Kings or Queenes, Lords or Ladyes. Christ makes an honourable mention of the Queene of Shebah. S. Luke dedicates his Gospell and the history of the Acts to Noble Theo∣philus. To the most noble governour Felix, saies Claudius Lysias.

Most Noble Festus,* 1.12 sayes, S. Paul; heere S. Iohn gives the vertu∣ous woman the title of a Lady, whom God hath honoured, let us honour too. It is he that setteth up and pulleth downe, according to his heavenly pleasure, otherwise we shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fighters against God, as G••maleel speaketh. Yea though the persons bee bad:* 1.13 yet the places are to be respected: and they in regard of their places.

But this was a good, an holy and religious Lady; an elect Lady, most interpret a select Lady, egregia, an egregious Lady, a grege segregata: separated from the common sort; a famous and illustri∣ous Lady. But I see no reason why it may not be expounded ac∣cording to the native signification of the word, it is well translated in the English, The elect Lady, Elect in Gods eternall Counsell, as S. Peter called the strangers, dispersed through Pontus, Galatia, Cappadocia,* 1.14 Bythinia, Asia, Elect according to the foreknowledge of God the Father. S. Paul salutes Rufus, that was elect and chosen of the Lord, Rom. 16.13. He speakes of Clement and other his fellow-la∣bourers that their names were written in the booke of life, Philip. 4.3.

She had learned Christ, as the truth is in Iesus, she had a lively faith in Christ, she had a demonstration of her faith by good workes, by them she made her calling and election sure; therefore he pronounceth her to be one of Gods elect, we must judge of the salvation of others, by their love and charity. It becommeth us, saith S. Paul,* 1.15 so to judge of you all; he was farre more charitable than they that judge none shall be saved, unlesse they be of their owne stampe, and goe to such a Lecture and Sermons as they doe.

Now he writes not to her alone, but to her children too, To the Elect Lady and her Children, by nature and by grace too, as Aqui∣nas speaketh, children, both men and women, but the women were Virgins, sayes Lorinus; because they were at home with her: so were the men-children too.

As he made great account of the mother, so of the children too, the proverbe is, love me, and love my dogge: much more love me, and my children, we will pray for the Kings life, and for his sonnes,* 1.16 say they. So S. Iohn heere salutes the mother and the children too.

Vpon this he makes a testification of his love to them, which is first averred in respect of himselfe. 2. amplified in regard of o∣thers. 3. Illustrated by the procreant cause of love in them all verse 2.

Touching himselfe he pronounceth with an ardent affection, whom I love, in the Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the which men or women I love: how? in truth, for in the Greeke it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with an article, in the truth, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in truth, that is,

truely, unfeignedly. Let love be without dissimulation.* 1.17 There is too much dissembled love in the world. Love one another, saith Saint Peter, with a pure heart unfeignedly.* 1.18 A kisse is a token of love: For the which cause, it was an use in the Primitive Church for Christians to kisse at the celebration of the Supper, saith Saint Chrysostome. But,* 1.19 as he complaines many doth it with the lippes onely, ac si in scenares ageretur, as if they were on a stage. Va∣lentine being an Arrian kissed Ambrose,* 1.20 but he reproved him for it, Quid oscularis eum, quem non agnoveris? Why dost thou kisse him, whom thou carest not for? Greete one another with an holy kisse. Love not in word and tongue onely, but indeed and truth.* 1.21 Ioabs health, and Iudas kisse are too frequent. Let us love truely as Saint Iohn did.

Having averred it for his owne part, he do••h amplifie it on the behalfe of others. Not I onely. It might joy her, that hee loved her, being the disciple whom Iesus loved; but it must needs be a greater joy to her, that all did love her: Yet it is with a restraint, all that have knowne the truth revealed in the Word, for thy Word is truth, saith Christ. All that have knowne it,* 1.22 he speakes De notitia approbationis, as Aquinas doth well interpret it, of the knowledge, not of speculation, but of approbation, that ap∣prove, love, and embrace the truth; for indeed they that be of the houshold of faith, are lead by one and the same Spirit; therefore where one loves, all love.

But is this so great a matter to be loved of all? Woe be to you, when all men speake well of you, true; when all tag and rag,* 1.23 good and bad speake well of us: For then wee should be happier than Christ himselfe was, he could not have every mans good word. Some said he was a good man, others nay, but he deceiveth the peo∣ple, All did not love him, but all the godly,* 1.24 all that loved the truth, and where they love, God himselfe loves, therefore wee are to rejoyce in the love of the faithfull.

Notes

• * 1.1

  Epist. 85.
• * 1.2

  Ambros. Cathar.
• * 1.3

  Tit. 1.5. 1 Tim. 5.17.
• * 1.4

  Ioseph. antiq. lib. 11. cap. ult.
• * 1.5

  Euseb. de vita Const. lib. 1.
• * 1.6

  In Mat.
• * 1.7

  Mat. 28.7.
• * 1.8

  Act. 16.13.
• * 1.9

  Luc. 8.3. Clem. Alex. strom lib. 1. Laert.
• * 1.10

  Philem. 2.
• * 1.11

  Gal. 3.28.
• * 1.12

  Act. 23.26. Act 26.25.
• * 1.13

  Act. 5.39.
• * 1.14

  1 Pet. 1 1 & 2.
• * 1.15

  Phil. 1.7:
• * 1.16

  Ezra 6.10:
• * 1.17

  Rom. 12.9.
• * 1.18

  1 Pet. 1.22.
• * 1.19

  De companct. cordis. lib 1.
• * 1.20

  Ambr. Epist. 27.
• * 1.21

  Rom. 16.16. 1 Ioh. 3.18.
• * 1.22

  Ioh. 17.17.
• * 1.23

  Luke 6.26.
• * 1.24

  ••ohn 7.12.