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 second Epistle of S^t. IOHN.

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.

VERSE 2.

THe last is the procreant cause of this love. Where first there is the Loadstone, that drew this love. 2. The per∣manencie of this love, in regard of the foundation where∣upon it is built, for the truths sake, truth lasts for ever, so shall this love doe. They did not love her, because she was an honou∣rable Lady, a beautifull Lady, &c. but because of the truth of the Gospell, that had taken firme roote in her heart.

Some love for pleasure, Isaac loved Esau, because Venison was his meate that was his delight. An adulterer loves an harlot,* 1.25 for the satisfying of his filthy lust. Some love for profit, they love their friends as they doe their cowes, horses, and grounds, for

the benefit they reape by them.* 1.26 Some love for beauty; so She∣chem loved Dinah. Some love for honour and promotion, in hope to be preferred by such a great man. All these stand upon a tickle ground, pleasure vanisheth, and that quickly too; then love vani∣sheth together with it.* 1.27 When Amnon had gotten his pleasure of Tamar, he hated her more, than before he loved her. Riches be∣take themselves to their wings, as Salomon speaketh, and flie away, then love flies away too. If a rich man become a poore man, we set not much by him. Honour is mutable; the naile that is now aloft, is in the dirt, as it fell out with Haman, then he is little re∣garded of any of his followers. Beauty fades away like a flower, then love fades away too; love for the truths sake, for Christs sake, for the Gospels sake, and that will be a permanent love.

But what is this truth? Is not that changeable? No verily. For (as Aquinas doth well distinguish) though fides,* 1.28 qua creditur, cea∣seth when we be in heaven: yet fides quae creditur, shall be in hea∣ven, though justifying faith ceaseth, for we shall not neede to be∣leeve in Christ any longer, when we shall see him face to face. Yet the doctrine of faith which wee beleeve touching eternall happinesse purchased by Christ, shall remaine when wee be in heaven, the truth shall be with us for ever.

VERSE 3.

THat shall suffice for the description: now to the precation; Where 1. There is the blessing prayed for. 2. the persons frow whom. 3. An addition made to those blessings. The blessings prayed for, are three, grace, mercy, peace; these be with you. In the Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be with you, but the fu∣ture is put for the imperative, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be with you, and abide with you forever. Aquinas doth thus distinguish them, Gratia cul∣pam delens, Grace wiping away the guilt of Sinne, Misericordiam poenam indulgens, mercy remitting the punishment of sinne; Pax Deo reconcilians; peace reconciling us to God: rather, Grace is the roote, the undeserved love and favour of God, by which we are all that we are.* 1.29 By the grace of God, I am that I am: Without him we are nothing, the other are the branches budding from it. Mercy, which hath reference to our manifold miseries. Peace, arising of our reconciliation to God by Christ, Being justified by faith wee have peace with God.* 1.30

The persons from whom. First, from God the Father, as the Author of all goodnesse; Every good gift commeth from above, form the Father of lights, &c. Then from Christ the Sonne of God,* 1.31 and the Mediatour of mankinde, who is, 1. The Lord, the Lord and King of the Church. 2. Iesus, a sweete Saviour, that hath saved us from our sinnes. 3. Christ, the annointed King,

Priest, and Prophet of the Church, the Sonne of the Father. Therefore God as well as the Father; Where then is the holy Ghost? Saint Augustine, will have him to be comprehended in the gifts; for we can have no gift but by the holy Ghost,* 1.32 the de∣stributer of them. Or as Aquinas saith, the holy Ghost is under∣stood in the other two persons, being nexus utriusque, he sacred bond that unites them together.* 1.33

The blessings annexed and added, are truth and love. Caietan with some others referre them to Christ, the Sonne of the Father in truth and love, that is, his true and beloved Sonne, they be rather to be adjoyned to the former, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with truth, i. the vertue of truth and love to God and man, these make a de∣monstration of the former to the world.

VERSE. 4.

NOw let us enter into the bowels of the Epistle.

The matter of it is a gratulation, and an exhortation verse 5. First he praiseth her for the time past, then he doth in∣cite her for the time to come, the gratulation is expressed by a joy, wherewith he was ravished, where. 1. There is the great∣nesse of his joy. 2, the object of his joy. 3. the rule for the orde∣ring of it.

I rejoyced, Christians may be joyfull, Rejoyce in the Lord al∣wayes, againe I say rejoyce. At that time, Iesus rejoyced in his Spirit,* 1.34 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he danced as it were for joy, as here Saint Iohn rejoy∣ceth in his Spirit, and not a little but greatly too. As the wise men rejoyced with an exceeding great joy,* 1.35 when they found Christ. So he rejoyced with a great joy, that he found of her chil∣dren walking in the truth of Christ, there is the object of his joy.

That I found, by diligent observation, when I was at thy house, and by the constant relation of others since.

Of thy Children, not all, but some of them, seldome are all good; Adam, had a Cain: Noah had a Cham: Abraham had an Ishmael: Isaac had an Esau. This collection doe some make, but this is not necessarie, he might finde them all good in externall carriage and behaviour, he goes no further; but how did he finde them? not sitting still, but walking, in what? not in falshood, but in truth, that is, in the truth of the Gospell, embraced, professed, honou∣red by them, in framing their lives too according to the truth.

This doth argue the great care of this worthy Lady, in the vertuous education of her children, which is to bee imitated by all fathers and mothers. If wee have a peece of ground, we will bestow cost and paines in the manuring, tilling, and sowing of it. If we have a young horse, we will be at charge to bring him to a good pace; and shall we neglect our children? Children are the

inheritance of the Lord, and the fruite of the wombe is his reward▪ and shall wee reward the giver so unkindly,* 1.36 as not to give them education? Which consisteth in three things: religion, learning, manners and behaviour: touching the former, David and Bathsheba joyning together in seasoning the tender yeares of Salomon, with the sweete liquor of celestiall pietie, by the meanes of Hannah Samuel came presently à mamma corporali,* 1.37 ad mammam spiritualem, from the corporall to the spirituall dugge. Eunice taught Timothy the holy Scripture from his child-hood.

Hierom would have Laeta to teach her daughter Paula the Cano∣nicall Scriptures,* 1.38 beginning with the Psalmes, and ending with the Canticles, the Psalmes as the easiest and sweetest: the Can∣ticles as the hardest.

To this end chatechizing is very requisite; Clemens Alexan∣drinus was a chatechist,* 1.39 Theophilus was Catechized.

David chatechiseth children.

There is a forme of catechizing, and some principalls of religi∣on specified, and that hath the appellation of milke, which is fit for children: There were catechumenoy in the primitive Church, which must say their Catechisme before they were admitted in∣to the Church. The Church of England hath a compendious and faithfull catechisme in the booke of Common Prayer, which if it were diligently taught, and effectually learned, both young & old should be better acquainted with the principles of religion, and be∣ing wisely done, would be more profitable than preaching with∣out chatechizing, for want whereof many that runne to Sermons, have beene found to be very ignorant of the maine principles of religion.

For education in learning, Pharaohs daughter trained up her adopted sonne in all the learning of the Aegyptians:* 1.40 Aristippus that famous Philosopher was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taught by his mother, the eloquent tongue of Cornelia was a great meanes of the elo∣quence of the Gracchi her two sons. Hortensius his eloquence grew up inter paternos sinus, in the bosome of his father and mother.

If we cannot, nor have leysure to learne them our selves, let us put them forth to learning, provide fit teachers for them. Iehona∣than and Iehiel men of understanding were with the Kings Sonnes 1 Paral. 27.32.

Iehoiadah taught King Ioash, Saint Paul had Gamaleel to his Tu∣tour,* 1.41 a Doctor of the Law: Philip procured two School-masters for his sonne Alexander,* 1.42 Aristotle for his teacher, Leonides for his directer and informer. Constantine he procured three severall Tutors, for his three severall sonnes, one for Divinitie: the other for the Civill Law:* 1.43 the third for military discipline.

Concerning manners and behaviour we must bring up our chil∣dren 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in instruction and information, that may for∣mare

mores, frame their manners, and put a good minde into them, as the word importeth. When Diogenes looked upon an unman∣nerly boy, that eate his meate rudely, he gave his master a box of the eare, because the fault was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.44 not in the Scholler, but in the master. Gregorie writes of a man well knowne, but names him not, who had a sonne to whom hee was too indulgent, when any thing crossed him he was wont to curse and blaspheme, his father never corrected him for it. It fell out that he dyed blaspheming in his fathers armes, and the Devill was seene to carry him away, we are to have a diligent circum∣spection over the behaviour of our children, when they bee young: to keepe them from swearing, lying, pilfering, and o∣ther vices, least they grow up with them, when they be old: they be flexible in their young yeares, proove inflexible afterwards: While the waxe is soft, ye may set a good impression on it, as well as a bad, the print of a Dove as well as of a vulture: when it is hard, ye cannot, ye may safely bend a young plant: so can yee not an old tree: let us have a care of them while they be young, least they and we repent afterwards when it is too late. Naboth would not give the inheritance of his fathers to Achab:* 1.45 children are inheritances given us of God, and shall we through our negli∣gence give them to the Devill? let us treade in the steps of this re∣nowned Lady, give our children the best education we can every kinde of way.

We have had the greatnesse of his joy, together with the ob∣ject of it, then comes the rule for the squaring of their walking, wherein he rejoyced.

Not according to our owne braines, or after the traditions of men, but as we have received a Commandement from the Father in holy Scriptures: This is his Commandement, that we beleeve in his Sonne Iesus Christ, and love one another.* 1.46

Thy word is a light to my feet, and a Lanthorne to my steps, this is the light after which wee must walke.* 1.47 God hath ordeined good workes, that we should walke in them. Let your light so shine before men, that seeing your good workes, they may glorifie your father which is in heaven: walke as children of the light. It is not a Councell, which we may follow if we will, it is a Commandement that must be obeyed, not from a master, but from a father, and all children must obey their fathers Cammandement.

VERSE. 5.

THe other branch of the matter of the Epistle is an exhortatiō or an admonition, where 1. he doth exhort to love in special. 2 to constancie in the truth in generall, v. 6. in the exhortation, 1

there is the manner how it is introduced 2. the delivery of it be∣ing introduced. It is introduced after a most kinde and lovely manner: as Saint Paul had authority to command Philemon: so Saint Iohn had authoritie to command the Lady:* 1.48 yet they doe both rather beseech: we might come with a rod, yet we had ra∣ther come in love,* 1.49 and in the spirit of meekenesse, as Ambassadors for Christ, as though God did beseech you through us, we pray you in Christs steed that ye be reconciled to God,* 1.50 if we can pre∣vaile any way with you wee are glad.

Having made a way for it, hee delivers it, where 1, there is a commendation of the vertue, whereunto he doth exhort. 2. a no∣mination of it. 3. an explication of it, in the former clause of the 7 verse.

It is commended 1. by a negation of the newnesse of it. 2. by an affirmation of the oldnesse of it. New things are suspicious, and not readily entertained:* 1.51 What new doctrine is this, say they of our Saviour: the Philosophers at Athens came flocking about Saint Paul,* 1.52 saying, May we not know what this new doctrine, where∣of thou speakest is? Tertullian calls Marcion hesternum, a bird of yesterdayes hatching: so is not this: It is no new commande∣ment.

* 1.53Yet Christ calls it a new one. A new Commandement give I un∣to you, that ye love another. It is both new and old, old ratione substantiae;* 1.54 new ratione circumstantiae: old in regard of the sub∣stance; new in regard of the circumstance. 1. because being cor∣rupted by the glosses of the Pharisees,* 1.55 it was purged and made new as it were by Christ; as a rustie sword, if it be scowred is a new sword. 2. because it is pressed by a new example, the exam∣ple of all examples,* 1.56 the example of Christ himselfe: Even as I have loved you. 3. Because it should never waxe old, but bee al∣wayes fresh and new in memory and practise. 4. Because then it lay hid in the darke and obscure mint of the old Testament; now it commeth out of the fresh mint of the new testament. It is now delivered, and made knowne to the world, more apertly and plainely, than before, a picture done over with new colours is a new picture.

The newnesse of it hath beene disclaimed, now the oldnesse of it is proclaimed, that which we had from the beginning of the creation, of the promulgation of the law, or from the beginning of our conversion and calling to Christ, howsoever it is old, written in codice cordis, in the booke of our heart, by the pen of nature: and in codice legis, in the booke of the law published to the world.

To put us out of doubt he names it, That we love one another. 1. Love is eum complementum legis, the fulfilling of the law. It

is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a recapitulation of the whole Law.* 1.57 Hee that hath love, keepes the Law: He that wants love is a continuall breaker of the Law. 2. Love is indicium Christianorum, the badge of Chri∣stians. Hereby shall all men know, that ye be my disciples, if ye love one another. No love, no disciple of Christ.* 1.58 3. It is condimentum omnium virtutum & actionum; the sauce that seasons all vertues and actions, without that they be all unsavory. If I speake with the tongue of men and angels, if I had all knowledge, all faith,* 1.59 that I could remove mountaines, if I fed the poore with all my goods, gave my body to be burnt, yet if I have not love, I am nothing. Though we come to Church never so diligently, heare Sermons never so fre∣quently, receive the Sacraments never so devoutly, discourse of Religion never so eloquently, yet if we have not love, we are no∣thing. Let them be Baptized in the name of Christ, saith Augustine,* 1.60 let them signe themselves with the signe of the Crosse, let them answer Amen, sing Halleluja in the Congregation, let them goe to Church, yea, let them make Churches, yet if they have not love, they are not the Sonnes of God, but the sonnes of the devill. What an admirable thing is love? If we have that, all things are well had, if that be wan∣ting, it is in vaine to have all things. Quanta est Charitas? quae si desiit frustra habentur caetera: Si adsit recte habentur omnia, Aug. in pirmam Eppst. Ioan. 4. Love is vinculum perfectionis, the bond of perfection; this ties us together; We are as shaves scattered,* 1.61 with∣out love. 5. It is Sigillum electionis, a seale of our election;* 1.62 Here∣by we know, that we are translated from death to life, because we love the brethren; He that loveth not his brother abideth in death. No assurance of salvation without love. 6. God is love,* 1.63 saith Saint Iohn; a golden sentence. Saint Paul in his whole Chapter of love, 1 Cor. 13. Spake not so much in the commendation of love,* 1.64 as Saint Iohn doth in this one short and pithy sentence; The devill is hatred. Of that he hath his name Satan, an hater; and all spite∣full and malicious persons are of the devill, all loving men and women are of God.

Many allurements to make us in loue with love; yet sincere love is as a stranger among us; Rara avis in terris, a blacke Swan upon the earth. Where is there a Damon and a Pithias? Scant two neighboures in a Towne, that entirely love one another; yet ne∣ver a page almost in the Bible, but one way or other harpeth on this string. When Saint Iohn was so old, that he was faine to be lead to the Pulpit, he went up spake, these words sundry times,* 1.65 My little children, love one another, and so came downe, as if that were the most necessary thing to be inculcated to the people, and so it is indeede.

VERSE 6.

IN the winding of it up he gives us a touchstone for the triall of love.* 1.66 This is love, that wee walke after his commande∣ments. Whereof this is a maine and principall, to love one another, according to that of our blessed Saviour: If you love me keepe my Commandements. If the subject love his Prince, he will observe his Statutes as neere as he can: If a friend love his friend, he will doe what he requests him, if he may lawfully doe it; and it be in his power. If a child love his Parents, he will obey his Parents in the Lord. How can we say we love Christ, when we cast his commandements behind our backs?

Now there followeth the other branch of the exhortation to constancie in the truth, which is 1. propounded, then corrobora∣ted and urged, verse 7.

* 1.67This is the Commandement 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that commandement 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after a kind of excellencie. I will raise you up a Prophet like to me, him shall ye heare. This is my beloved Sonne, heare him.

This commandement he doth illustrate by the antiquitie of it, as ye have heard from the beginning. How? the Rhemists say, by tra∣dition from the Apostles, which is come to us from man to man, from Bishop to Bishop. Heresies may goe from man to man, from Bishop to Bishop,* 1.68 as Arianisme did, and in a short time o∣verspread all the world. It is a manifest argument of infidelity, and a sure token of pride saith Basil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to reject that which is written, and to bring in that which is unwritten.

This is the commandement, that as ye have heard from the be∣ginning, by God himselfe, The seede of the Woman shall breake the head of the Serpent:* 1.69 Which is explained at large in the Writings of the Prophets and Apostles, whereon the Church is built. That having set our hand to Christs Plough, we should never looke backe, but continue with him to the end. That this is the native meaning of it, is apparant by the words following, wherein he corrobo∣rateth his exhortation. For many deceivers are come into the world, which will supplant you if they may, therefore walke on stedfastly in the truth.

VERSE 7.

1. HE warnes them of false teachers. 2. He armes them a∣gainst them. verse 8.

In the warning: 1. There is a signification, that they become. 2. A marke, whereby to know them being come. 3. An application of that marke: For the former. 1. There is the quali∣tie of them that be come; they be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, planing, subtile, chea∣ting,

deceitfull fellowes, they will deceive you with fine words, and nise distinctions. 2. Here is the quantitie of them: They be not a few, but many: Many Beares, many Lions, many Foxes. If they were but Waspes, and Bees, yet being many, they might scare us, and make us circumspect; much more these. 3. They be not to enter, but are already entred. 4. Into this wicked world, which is a receptacle of good and bad.

I will give you a marke, whereby ye shall discerne them. They confesse not, that Iesus Christ is come in the flesh, and so subvert the very foundation of Christianity.

There be divers kindes of them. Some deny that Christ is come in the flesh at all, as the obstinate Iewes, whose eyes the god of this world hath blinded.

Some confesse him to be come in a kinde of flesh,* 1.70 yet not in true, but in phantasticall flesh, as Marcion; whom Tertullian elo∣quently confuteth. 1. The Angels appeared in true and solid flesh. Abraham washed their feete; they tooke Lot, his wife, and two daughters by the hand, and lead them out of the city; and doe ye thinke, that the Sonne of God, would dissemble, and deceive the world with phantasticall flesh? 2. He was borne of a wo∣man, he did not passe through a woman as water through a chan∣nel.* 1.71 He came not out of her wombe transmeatorio,* 1.72 but genitorio more, not as one, that passed through her, but as one that was begotten of her. The fruit of her wombe, ut homines nascerentur ex Deo, primò ex ipsis natus est Deus. That men might be borne of God; God was first borne of men. We are commonly borne of a man and a woman. He was singularly borne of a woman with∣out a man. 3. If his birth were phantasticall, then his death was phantasticall, then they are not to be blamed that killed him. 4. If his humanity was phantasticall, then we may justly ima∣gine that his Deitie was phantasticall too.* 1.73 Quomodo verax habebi∣tur in occulto, qui fallax repertus est in aperto? How shall we be∣leeve him in that which is secret, when he was deceitfull in that which is open.

Againe. Some confesse him to have a true body, but no soule:* 1.74 as Apollinaris. His Deity supplied that, whereas he saith, My soule is heavy even to the death. Father into thy hands J commend my Spirit.

But let us acknowledge with thanksgiving to his Majestie, that he is come in the flesh. God manifested in the flesh, seene of Angels,* 1.75 be∣leeved on in the world, ascended into glory. Worthy then is the lamb,* 1.76 that was borne and killed for us, to receive all honour and glory, praise, power and might for ever.* 1.77 Magna misericordia Domini nostri Iesu Christi. Great is the mercy of our Lord Iesus Christ. Factum esse eum propter nos in tempore, per quem facta sunt tempora, that he which made time, would be made for us in time: that he which made man, would be made man, least that should have perished, which he made.

Then he applies the marke to them before mentioned, This is a deceiver and an Antichrist.

But why doth he change the number? Why doth he not say, these be the deceivers, and Antichrists? Catharinus supposeth he doth it to point out the devill, qui est verus, primus & maximus Antichristus, who is the true first and chiefe Antichrist, that nee∣deth not, the alteration of number is frequent in all Authors.

There were many Antichrists in the Apostles dayes; as fore∣runners of that great Antichrist in time to be revealed. That shall sit in the Temple of God, and exalt himself above all that is called God.* 1.78

VERSE 8.

HItherto he hath warned them of false teachers: now he armes them against them. 1. He wisheth them vitare er∣rorem, to eschew their errors. 2. Fugere communionem, to flie their communion and society. verse 10, 11. In the former, 1. The Caveat, then the reasons, the caveat, look to your selves, and looke narrowly too, with both eyes, with all the circumspe∣ction you can:* 1.79 We must looke to others too, For no man liveth to himselfe; none must say with Cain, Am I my brothers keeper. We must looke to our brethren too,* 1.80 yet first and principally to our selves; because every one of us must give an account of him∣selfe to God. A traveller must looke to him that travells with him, but chiefely to himselfe; we must rather be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.81 Bishops over ourselves, then over others: that is condemned by S. Peter; yet some there be that spend more time in other mens Diocesses than in their owne, in looking to o∣thers,* 1.82 than to themselves, Multi multò sciunt, & scipsos nesciunt, alios inspiciunt, & seipsos negligunt: Many know much, and know not themselves, they looke upon others, and neglect themselves.

This caveat he doth enforce by 4. Reasons. 1. A damno, from the losse. 2. A praemio, from the reward, in this v. 3. Ab incommodo, from the discōmoditie. 4. A commodo, from the commodity, in the next.

He doth not say [ye] but wee, including himselfe in the num∣ber: the best of us all have neede to be vigilant, that we lose not the things for which we have wrought; namely the joyes of hea∣ven, for the which we have wrought by prayer and fasting, by reading of Scriptures, by hearing of Sermons and divine Service, by a patient suffering of divers afflictions, and shall wee now through negligence lose them? We must worke for the meate that endureth to life everlasting. We must not be idle, not unfruitfull in the excellent knowledge of Iesus Christ.* 1.83 Wee must worke for hea∣ven,* 1.84 not to purchase it, that hath Christ done with his owne precious bloud, but to confirme it to our selves. Goe worke in my Vineyard: Worke out your salvation with feare and trem∣bling.* 1.85 But let us so worke, that wee loose not our working.

be faithfull to the end, and I will give thee, the crowne of life: Ye are they that have continued with me in my temptations,* 1.86 there∣fore I appoint to you a Kingdome. Without continuance,* 1.87 no King∣dome: A traveller loses his labour, though hee have gone 40 or 50 mile, if he goe not on to the end of his journey. Marriners lose that which they have wrought, unlesse they worke till they come into the haven. Runners lose the gold, unlesse they runne to the end of the race: So runne that ye may obtaine: hold that which thou hast, that another take not thy crown:* 1.88 Ibi tu christiane fige cursus tui metā, ubi christus posuit suam, saith Ber. There O chri∣stian, set down thy staffe,* 1.89 where Christ set down his factus est obedi∣ens usque ad mortem, he was obedient to the death: so bee thou,* 1.90 remember Lots wife, she turned backe and was turned into a pil∣lar of salt, ut nos omnes condiret, that she might be as a salting tub, to season us all. In Iacobs ladder the Angels were ascending and descending: none were standing. They that traveile by a wood full of theeves, had neede to looke to themselves, least they lose their purses, we are among many spirituall theeves, that will rob us if they can of the precious pearle of celestiall doctrine, there∣fore let us looke to our selves, that we lose not the things which we have wrought.

The second argument à praemio, from the reward: Let us looke to our selves, not onely that we be no losers, but that we may be gainers too; that we may receive a full reward. Why then, they that begin well and continue not, shall have some reward, halfe a one, though not a full one?* 1.91 Resp. 1. They may have a re∣ward among men in this world for a season, the praise of men: but they shall misse of that eternall reward in the world to come. 2. the particle (full) hath reference, not to the workers, but to the reward, it is a compleat, a full reward, fulnesse of glory in soule and body, At his right hand is fulnesse of joy for ever; the rewards wee have here are Semiplena, halfe full, this is plenum, wholy full:* 1.92 Hic jugulantur haeretici, saith Catharinus, qui mercedem bonorum operum negent: here the heretiques throate is cut, which deny the reward of good workes, he fights with his owne shaddow, he seekes a knife, where there is no throate to cut, for we that be Protestants, acknowledge a reward for good workes, and wee embrace that Axiom of Bellermines. It is lawfull to doe good workes intuitu mercedis aeternae,* 1.93 with an eye to an eternall reward reposed for them. Moses chose rather to suffer adversitie with the children of God,* 1.94 than to enjoy the pleasures of sinne for a season, why? because he had respect to the recompence of the reward, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he looked from the aflictions to the reward. Our Saviour for the joy that was set before him, endured the crosse,* 1.95 and despised the shame, so may the members of Christ doe, yet not tantum & praecipuè, yet not onely for that, nor chiefely for that, but that God may be glorified by our workes:* 1.96 Nolo ad prae∣mium diligere Deum, saith Saint Augustine, doe not love God

onely, so farre as thou mayest be rewarded, and no further. Ipse sit praemium tuum,* 1.97 let him be thy reward. I am thy exceeding great reward.* 1.98 Neverthelesse we disclaime that Axiom of Beller∣mines, that merces & meritum are relatives. Merces & opus be re∣latives, a reward and a worke, but not merces & meritum, a re∣ward and a merit. God rewards our workes, yet not for any me∣rit in them,* 1.99 but for his owne mercy: For when we have done all that we can, we are unprofitable servants, for we have done no more than we ought to doe, a debt can be no merit, all that we doe is a debt: Thou hast entred into a bond, to pay an hundred pound, thou pay∣est it, dost thou merit by it? An Apprentise serves his master well, during his Apprentiship; doth he merit by it? he was bound by obligation to doe it.

2. No free gift is a merit, eternall life 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the free gift of God:* 1.100 feare not little Flocke, it is your Fathers pleasure to give you a Kingdome; it is given, we doe not merit it, let every one of us say with Berniard, meritum meum misericordia tua, my merit is thy mercy.

But there is a reward even from our lame, weake, and imperfect workes,* 1.101 in keeping of them there is great reward, not onely a reward, but a great reward too: wherein God dealeth with us as a kinde father with his children, hee allures us with rewards, and that makes the worke more easie, as Basil speaketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the consideration of the end of his journey, refresheth the travellour, the expectation of gaine, that encourages the merchant, and the spoyle the souldier. Let us looke up with the eye of faith to this reward, and it will be a Noah to comfort us in all our labours in this vaile of miseries.

VERSE 9.

THe third argument, ab incommodo, from the great discom∣modity that ensueth upon it: Whosoever of what quality and condition soever,

Transgresseth that holy commandement of persevering in the truth which we have received from the Father, This is my beloved Sonne, heare him, and none but him:

* 1.102And abideth not, firmely and unmoveably

In the doctrine of Christ, the sole Saviour of the world, For there is Salvation in no other,* 1.103 and this doctrine is conteined in the Scrip∣ture. Search the Scriptures, they they be that testifie of me.

Hath not God, that, is his favour in this life, nor shall he par∣take of his glory in the life to come, he hath not God: and so con∣sequently he hath the devill, therefore is in a most lamentable case.

The fourth from the commoditie.

He that abideth constantly to the end, in the doctrine of Christ, revealed in the Word, he hath both the Father and the Sonne,* 1.104 for they are inseparable, they goe together, hee that seeth the one, seeth the other: and he that hath the one, hath the other, neither is the holy Ghost excluded, for the Father and the Sonne dwell in us by him, therefore it standeth us all in hand to shut up our eares against false and erronious teachers, and to persist in the do∣ctrine of Christ delivered unto us, Be no more children, wavering and carryed about with every wind of doctrine,* 1.105 by the deceit and craf∣tinesse of men. What went ye out into the Wildernesse to see? a reede?* 1.106 we must be stones, not reedes, and ye as living stones, saith Saint Peter.

There be 4 principall pulbackes from the Doctrine of Christ, the, 1. is the glosing tongues of heretiques, by their faire speeches and flattering they deceive the hearts of the sim∣ple.* 1.107

The second is ease, master, pittie thy selfe, it is good sleeping in a whole skinne: now thou goest whether thou wilt,* 1.108 if thou embrace Christ and his Gospell, thou shalt be shut up in prison; now thou eatest and drinkest of the best: and farest deliciously every day, then thou shalt bee fed with bread and water, now thou lyest soft, in fine bedding, but then thou shalt endure more hardnesse, for thou shalt lye in straw, or on the bare boards which is worse. I but looke into the 12 of the Acts of the Apostles, and the 6 verse, and there you shall see how Saint Peter being bound with two chaines, betweene two souldiers, slept more soundly, than many doe on their beds of downe. And againe, in the 16 chapter of the Acts and the 25 verse. And at midnight Paul and Silas prayed and sung prayses unto God: they sung more merrily in prison,* 1.109 than many Kings can doe in their Pallaces. There were diverse Mar∣tyrs Noble men borne, and exceeding rich, that had no pit∣ty of themselves, nor their wives and children neither, but exposed them to all torments for Christs sake. A good con∣science is a continuall feast, no joy to that,* 1.110 what is our rejoycing save the testimony of a good conscience.

The third is honour and preferment;* 1.111 but in that let us not be worse than Balaam, Balack offered him great promotion: but, saith hee, If the King would giue me his house full of silver and gold, I cannot passe the Commandement of the Lord. The de∣vill offered Christ all the Kingdomes of the world,* 1.112 and the glory of them, yet hee refuseth them: What advantageth it a man to winne the whole world, and lose his owne soule? Let us not lose Christs everlasting Kingdome for these transitorie good things.

The fourth is persecution, confiscation of goods, bonds, impri∣sonments,* 1.113 death, against all these, let us plucke up Saint Pauls courage. I am ready not onely to be bound, but to dye for the Name of the Lord Iesus. Ignatius went joyfully to the Lyons: Policarpus to the fire: Laurentius to the gridyron: admirable was the boldnesse of Basil, the governour threatned to strip him of his goods, as for that saith he, I have nothing but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a torne gown and a few books: I wil put thee to death, death, saith he, shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a benefactor unto me, it shall send me to end∣lesse joyes; well, said the governour, thou art very stubborne, consider better of the matter, and give me thy answere to mor∣row; saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I to day and to morrow am the same man. Let us all be of his magnanimous resolu∣tion, let not our lives be deare to us, so as we may fulfill our course with joy. Christ sayd to the twelve, Will ye also goe away? To whom should we goe? saith Saint Peter, in the name of the rest, thou hast the words of eternall life.

Let us love Christ as dearely as Ruth did Naomi, Entreate mee not to depart from thee,* 1.114 I will live and dye with thee, insteed of a life of a span long, we shall have a life that endures for ever.

VERSE. 10.

HItherto he hath wished her to avoyd their errors; now hee doth advise her to eschew their companie. 1. Non partici∣pando in facto, not participating with them in deeds. 2. Non participando in verbo, not participating with them in words verse 11.

If any come unto you they be shamelesse fellowes, they will not tarry till they be sent for, they will come of their owne accord, and intrude themselves.

What any without exception? nay, and bring not this doctrine, namely of Christ, but the contrary rather.

Receive him not into your house, why? this seemes too great inci∣vility, they might receive him, and when they perceived that by him, turne him out againe: I but, Turpiùs eiicitur, quam non ad∣mittitur hospes, ye shall have more adoe to eject him, than to keepe him out at the first, shut up the doores of your house against him. It seemes, that as Gajus was the Churches Host: so this Lady was the Churches Hostesse, her house was open to the Preachers and Professors of the Gospell, but he warneth her not to receive corrupt teachers. 1. It is a thing displeasing to God, to give en∣tertainment to his enemies. Iehu the seer reproved King Iehoshaphat for joyning with Achab: Wouldest thou helpe the wicked, and love them that hate the Lord?* 1.115 God gave us our houses, they must bee for his friends and not for his enemies.

2. The godly will be grieved at it, and shall we grieve them,* 1.116 for whom especially Christ died? 3. It may bring a bad report of our selves, that we like of them, and approve them, whereas we ought to abstaine from all appearance of evill, and provide things ho∣nest before God and men. 4. It may indanger our owne soules.* 1.117 For their word fretteth as a canker, It may over-run us and infect us, ere we be aware. 5. It may encourage them in their wicked∣nesse. 6. It may pull Gods wrath on us and our houses; God blessed the house of Potiphar for Iosephs sake,* 1.118 and the house of the Shunamitish woman for Elishaes sake. His curse will light on those houses where the adversaries of his Gospel are harboured. When Saint Iohn heard, that Cerinthus the Heretique was in the bathe, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let us flie least the Bathe fall on our heads? Yet what a number be there,* 1.119 whose houses are receptacles for Seminaries, Priests, and Iesuites, and other Sectaries? Ahabs house was for Baals Priests: But Con∣stantines Pallace was for godly Bishops and Ministers,* 1.120 and hee thought their prayers to be the pillars of his house, and indeede they were.

Then for participation in words. Where 1. The prohibition. 2. The reason of it, verse 11. Neither bid him God speed. Be so farre in shewing him any kindnesse in deeds, as vouchsafe him not a kind word or greeting. The Grecians used two words in their salutations. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rejoyce and doe well, celse gaudere, & benè rem gerere, Albin••vano, as the Poet said.

Here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wish him no joy, no comfort, vouchsafe him not a good word, or familiar speech, shew no token of familiarity to him.

VERSE 11.

HE renders a reason of it. For he that biddeth him God speede, is partaker of his evill deeds.* 1.121 And if wee be partakers of their sinnes, we shall be partakers of their plagues.

Salutation is a signe of love. We may not love them. Therefore not so much as salute them. Marcion asked Saint Iohn, if he knew him. Yes saith he, agnosco te primogenitum Satanae.* 1.122 I know thee to be the first borne of the devill. They are the devils broode. Therefore salute them not.

Dyonisius Bishop of Alexandria, would not vouchsafe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Samosatenus the Heretique.

Some more nise than wise, more rigid than solid, will not bid any God speed in the high way side, least they be partakers of their evill deeds, not knowing where about they goe.

1. In doubtfull matters, it is the propertie of love to interpret

the best: for love is not suspitious; it thinketh not evill. 2. We may bid the man God speede, though not that where about hee goes, unlesse we certainely know that he goes about some mis∣chiefe.

These are not much unlike them, that except against the Le∣tanie, in the booke of Common prayer, because wee pray for all women labouring of childe, all that travell by land or water; then we pray for Harlots, for Pyrates, for Theeves. Touching harlots, we pray for the seede, not for the sinne. The sonne of an harlot may prove a good man,* 1.123 and a great man, as Iephthah did; as for Pyrats and Theeves, we pray not that God would prosper them in their Pyracie and theeving, but that God would give them repentance for their sinnes.

But Saint Iohns meaning is that we should not salute them fa∣miliarly, as we use to doe the Saints of God, and the brethren in Christ, but rather shew a detestation of them and their doctrine, as they be our enemies, we ought to love them, and may salute them; but as they be Gods enemies, we must hate them; Doe not I bate them,* 1.124 O Lord, that hate thee? yes, I hate them with a per∣fect hatred.* 1.125 Yet wee must alwayes distinguish, inter creaturam Dei, & creaturam diaboli: inter id quod Deus fecit, & quod diabo∣lus fecit.* 1.126 Owe nothing to any man save love. We must love the na∣ture which God made, hate the evill which the devill made.

VERSE 12.

THe conclusion, consisting of an excuse and a salutation, 13. he excuseth the brevity of his writing. 1. A multitudine rerum scribendarum, from the multitude of things to be written. 2. A modo scribendi, from the manner of writing. 3. A spe veniendi, from an hope of his comming.

I have many things to write to you; Many weighty things, which if I should go about to cōprise in a letter, it would grow to too great a volume; there is a time to speake, and a time to hold our peace; a time to write; and a time to cease from writing; a time to preach, and a time to leave preaching; est modus in rebus, there is a mea∣sure in all things. Some can find no measure, neither in writing, speaking, nor preaching.

I would not write with paper and inke; they be corruptible things, they quickly weare away. Letters may miscarry, they may fall in∣to the hands of our enemies; they may be misconstrued, and no present apology can be made. Questions and doubts may bet∣ter be discussed by voyce,* 1.127 than by writing. There is no end of ma∣king bookes; and much reading is a wearinesse to the flesh. This hath beene an excesse in all ages.* 1.128 Apollinarius filled the world with bookes; Chryfippus wrote 71. books▪ Origen wrote 6000. books,

as Epiphanius recordeth: Few of them are now remaining; yet many delight to write with Paper and Inke, the Presses are oppres∣sed, this is a scribling age wherein we live. Scribimus indocti docti{que} Poemata passim, All love to write: learned and unlearned too.

The third excuse for his short writing, is an hope of his pre∣sence and colloquie, face to face. Where 1. There is the pillar, whereupon his comming leaneth. 2. The end of his comming. The pillar whereupon his comming leaned, was a trust he had in God. I trust to come to you. When? Some say in his Visitation, when he went to visite the Churches, as Paul and Barnabas did.* 1.129 Then he would take her house in his way, yet it may be he would make a set journey to her. Howsoever he doth not peremptorily say, I will come to you shortly: but I trust to come unto you, Women, they say, have many lets; but I am sure men and women too may have ma∣ny lets in journying. We would have come to you,* 1.130 I Paul at least once or twice: but Satan hindered us. The devill may lay blockes in our wayes. Let not him that girdeth his harnesse,* 1.131 boast as he that put∣teth it of; Multa cadunt inter calicem suprema{que} labra. Many things happen betweene the cup and the lip. So doe many things be∣tweene our setting forth and our comming home; a wall may fall upon us, as it did upon 27000 Aramites;* 1.132 sicknesse may apprehend us by the way, as it did the young man of Egypt; we may fall into the hands of theeves, as he did; Death may arrest us by the way, as it did Rachel. Whereupon Saint Iames wittily taunteth them, that say, To day or to morrow we will goe to such a citty, buy, sell,* 1.133 and get gaine; whereas ye cannot tell, what shall be to morrow; therefore the godly speake with a limitation; if God permit, if God will, and if we live, I trust, saith Iohn.

What then when he is come? Not to write my minde with pa∣per and inke, but to speake face to face. Mouth to mouth,* 1.134 my mouth to thy mouth, and both our mouths ad obstruendū os haereticorum, to stop the mouthes of Heretiques, that set themselves against Christ. Writing is vox mortua, a dead voyce, speaking, is vox vi∣vida, a lively voyce; habet quid latentis energiae, saith Hierom,* 1.135 & de ore loquentis fortius sonat, it hath a kind of hidden power and ef∣ficacie in it, and a stronger sound out of the mouth of the speaker.

If the officers had seene some of Christs writings, they would have beene ravished with them: but much more with his voyce, the voyce is a shrill trumpet to waken one another. As yron shar∣pencth yron, so doth man sharpen the face of his friend.* 1.136 When the voice of Mary sounded in the eares of Elizabeth; the babe sprang in her belly for joy. So when we heare the voyce of our friend, it infuseth a kind of joy into us. A man writing, is like one that plaies at tennice alone, mutuall speaking one with another, is as two playing together, they tosse the ball more cheerefully one from another. Writing may breede doubtings, but speaking resolves doubts. It is a sweet thing to speake one with another.

The end of his comming was, that their joy might be full: Not

with quaffing and swilling, but by a Christian talking one with another. In writing, there is but a halfe joy; in mutuall speaking there is a full joy: Sermo est index animi, the speech is a glasse, wherein we may behold the minde; by that we may freely open our mindes one to another, more freely than wee can by writing. Paul longed to see the Romanes,* 1.137 that he might be comforted toge∣ther with them, through their mutuall faith, both theirs and his. So Saint Iohn was desirous to come to the Lady, for the reciprocall comfort of them both: That they might rejoyce in the spirituall growth one of another.

There is much joy in the meeting of friends, as there was when Moses and Aaron met in the Mount,* 1.138 for joy they kissed one another. So did he and Iethro, asking one another of their welfare. There was great joy betweene Epaphroditus and the Philippians,* 1.139 When they saw him that had beene but as a dead man come to them againe. There was singular joy, when this Lady and S^t. Iohn met together. Let us praise God, that we live in peaceable dayes under the protecti∣on of a gracious and religious King, that we may come joyfully one to another; yet the joy of these meetings may be dashed sun∣dry kind of wayes; and though they be never so full of joy, yet that and the meetings themselves have an end. Let us prepare for that meeting,* 1.140 when we shall meete Christ in the ayre, and abide with him for ever, never to depart any more.

VERSE 13.

THe other part of the conclusion is a salutation sent to the La∣dy. The children of thy elect sister greete thee.

Here Lorinus to avoid that absurdity, that two sisters should have one name, insinuates that the (elect) here maybe cog∣nomen, not nomen,* 1.141 a surname not her proper name: as Josephs sur∣name was Iustus. I but there is no surname set downe without the name premised, therefore this is a meere shift. Her sister is called elect in the same sence that she was, because of faith and other gra∣ces of the Spirit that were in her as signes of her election. Did not her sister send greeting to her as well as her children? It may be her children were now with S^t. Iohn, for their further instruction, so was not the mother. They should have used a more reverent tearme, their duty or service to be remembred to their Aunt. It is too familiar to send salutations. Not onely equalls did salute, but inferiors too:* 1.142 the reapers of Boaz saluted him, but inferiors salute after a more submisse manner, though it be not expressed. Touching salutations looke the Epistle to Philemon.

Amen. Betweene the former words and Amen, Aquinas inter∣serts these: Gracia tecum, Grace be with thee. Then Amen hath in∣deede something to answer to; but those, saith Catharinus, are not in correctis libris: The old translation hath them not. Amen here may have reference to the meeting before mentioned. Amen. So be it. God grant it may be so.

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.
• * 1.25

  Gen. 25.28.
• * 1.26

  Gen. 34.2.
• * 1.27

  2 Sam. 13.15.
• * 1.28

  In hunc locum.
• * 1.29

  1 Cor. 15.10.
• * 1.30

  Rom. 5.1.
• * 1.31

  Iam. 1 17.
• * 1.32

  In Rom. 1.
• * 1.33

  1 Cor. 12.4.
• * 1.34

  Philip. 4.4. Luc. 10.21.
• * 1.35

  Mat. 2.10.
• * 1.36

  Psal. 127.3
• * 1.37

  Prov. 3.3.4. Chrys. hom. 2. de fide Anna 2 Tim. 3.15.
• * 1.38

  ad Laetam.
• * 1.39

  Luc. 1. Psal. 34.11. Heb. 6.1. Hebr. 5.13.
• * 1.40

  Act. 7.22. Clem strom l. 4. Hier. ad Lae∣tam.
• * 1.41

  2 Reg. 12.2.
• * 1.42

  Plut.
• * 1.43

  Euseb l. 1 de vita Const.
• * 1.44

  Plut. virtus du∣cetur. Dial. l. 4. cap. 18.
• * 1.45

  1 Reg. 21.3.
• * 1.46

  1 Iohn 3.23.
• * 1.47

  Psa. 119.105 Eph. 2.10 Mat. 5.16. Ephs. 5.8.
• * 1.48

  Philem. 8.
• * 1.49

  1 Cor. 4.21.
• * 1.50

  2 Cor. 5.20.
• * 1.51

  Marc. 1.27.
• * 1.52

  Act. 17.19.
• * 1.53

  Iohn 13.34.
• * 1.54

  Aquin.
• * 1.55

  Mat. 5.43.
• * 1.56

  Iohn. 13.34.
• * 1.57

  Rom. 13.9, 10
• * 1.58

  Iohn 13·35.
• * 1.59

  1 Cor. 13 1.
• * 1.60

  De doct. Christ. l. 3. c. 10.
• * 1.61

  Col. 3.14.
• * 1.62

  1 Iohn 3.14.
• * 1.63

  1 Iohn 4.16.
• * 1.64

  Aug in Epist. Ioan.
• * 1.65

  Hierom. in 6. cap. ad Gal.
• * 1.66

  Iohn 14.15.
• * 1.67

  Deut. 18.18. Mat. 17.5.
• * 1.68

  1 Cor. 4.6.
• * 1.69

  Gen. 3. Eph. 2.20.
• * 1.70

  De Carne Christi, & advers. Mar∣cionem lib. 3.
• * 1.71

  Gal. 4.4.
• * 1.72

  Adver▪ Valen∣tinianos. Luke 1. Aug. in Ioan. c. 2.
• * 1.73

  Tertul.
• * 1.74

  Mat. 26.38. Luke 23.46.
• * 1.75

  1 Tim. 3.16.
• * 1.76

  Apoc. 5.
• * 1.77

  Aug. in Evan. Ioan. tract. 31.
• * 1.78

  2 Thess. 2.
• * 1.79

  Rom. 14.7.
• * 1.80

  Rom. 14.12.
• * 1.81

  1 Pet. 4.15.
• * 1.82

  Beda.
• * 1.83

  Iohn 6.27.
• * 1.84

  2 Pet 1.8.
• * 1.85

  Mat. 20.6▪
• * 1.86

  Apocal. 2.10.
• * 1.87

  Luc. 22.28.
• * 1.88

  1 Cor. 9. Apoc. 3▪ 11. Epist. 254.
• * 1.89

  Phil. 2.8.
• * 1.90

  Luc 17.32.
• * 1.91

  Mat. 6.2.
• * 1.92

  Psal. 16.11.
• * 1.93

  de ••ustif. lib 5 c. 8.
• * 1.94

  Heb. 11.25.26.
• * 1.95

  Heb. 12.2.
• * 1.96

  in Evang. Io. t••act 1.
• * 1.97

  Gen 15.1.
• * 1.98

  de justif. lib. 5.1, 2.
• * 1.99

  Luc. 17.10.
• * 1.100

  Rom. 6. ult. Luc. 12.32.
• * 1.101

  Psal. 19.11.
• * 1.102

  Act. 4.12.
• * 1.103

  Iohn 5.29.
• * 1.104

  Iohn 14.9.
• * 1.105

  Eph. 4.14.
• * 1.106

  Luc. 7.23. 1 Pet. 2.5.
• * 1.107

  Rom. 16.18.
• * 1.108

  Mat. 16.22.
• * 1.109

  Euseb. hist. Eccles. lib. 8. cap. 9.
• * 1.110

  2 Cor. 1.12.
• * 1.111

  Num. 24.13.
• * 1.112

  Mat. 4.
• * 1.113

  Act. 21.13.
• * 1.114

  Ruth 1 17.
• * 1.115

  2 Paral. 19.2.
• * 1.116

  1 Thes. 5.22.
• * 1.117

  2 Cor. 8.21. 2. Tim. 2.17.
• * 1.118

  Gen. 39.5. 2 Reg. 4 17.
• * 1.119

  Euseb E••cles. Hist. l. 4. c. 14.
• * 1.120

  Euseb. de vita Constant. l. 4.
• * 1.121

  Apocal. 18.4.
• * 1.122

  Euseb. l. 4. c. 14▪ Euseb. l. 7. c. 3.
• * 1.123

  Iudg. 11.1.
• * 1.124

  Psal. 129. 21.
• * 1.125

  Aug.
• * 1.126

  Rom. 13.
• * 1.127

  Eccles. 12.12.
• * 1.128

  Basil. Epist▪ 74 Laer••
• * 1.129

  Act. 15.36.
• * 1.130

  1 Thess. 2.18.
• * 1.131

  1 Reg 20 11.
• * 1.132

  1 Reg. 20.30.
• * 1.133

  1 Sam. 30.13. Luke 10 30. Gen. 35.18. Iames 4.13.
• * 1.134

  1 Cor 16.17· Iames 4.15
• * 1.135

  Ad Paulinum.
• * 1.136

  Iohn 7.46. Prov. 27.17.
• * 1.137

  Rom. 1.12.
• * 1.138

  Exod. 4.27. Exod. 18.7.
• * 1.139

  Phil. 2.
• * 1.140

  1 Thes. 4.17.
• * 1.141

  Acts 1.23.
• * 1.142

  Ruth 2.4.