Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS Vpon the first Epistle generall of JOHN. (Book 1 John)

CHAP. I.

THIS Epistle is altogether worthy of the Spirit of that Disciple, which was loved by Christ. He is much before others in urging brotherly love. Calvin.

He exhorteth the faithfull, First, against Heretickes, that they would preserve the true knowledge of Christ our Mediatour God and man, the faith, and the whole doctrine which they had learned of the Apostles, and take heed of the doctrines of Heretickes. Secondly against licentious men, that they would study to avoid sinne, to keep the Law of God, and especially to performe the duties of brotherly love. Zanchie.

Vers. 1. Which we have heard] He alludes both to the Sermons which hee and the other Apostles heard with their owne eares from the mouth of Christ,* 1.1 and also to the testimony which the Father gave twice from heaven to Christ, the Apostles hearing, saying this is my beloved Son Zanchius which we have seen with our eyes] He alludes both to the Miracles wrought by Christ, and to the glory which in the holy mountaine (as Peter cals it 2 Pet. 1.) Christ gave to Iohn, Iames and Peter to see, and also to Christs resur∣rection and visible ascension into the Heavens.

Which we have looked upon] This is not a tautologie, but this word signifies some∣thing more than the former, thoroughly to behold.

And our hands have handled] He alludes to the familiar conversation which the A∣postles had with Christ for about three yeares,* 1.2 and also to that touching when after the resurrection Christ offered himselfe to the Apostles that beleeved not in him to touch him.

Of the word of life] Christ is life, essentialiter & causaliter. Hee is a living word, that is, life it selfe, and a quickning word, bringing life and salvation to men.

Vers. 4. That your joy may be full] Our fellowship with God and Christ brings full joy. 1. Because he is a full good. 2. A perpetuall good, Psal. 16. vlt. 3. This union intitleth us alwayes to this good.

Vers. 5. God is light,* 1.3 and in him is no darknesse at all] There are many properties of light, for which God is often in scripture compared to it, 1. nothing is purer than light, so God is most pure. 2. All things are conspicuous to the light, so to God. 3. Without light nothing can be seen, so without the beames of divine wisedome, no heavenly things can be known of us. 4. There is nothing more pleasant than the light, so nothing more happy than God. The maine property of light is to expell darknesse where it is, and inlighten the place, so God expels the darknesse of ignorance and infi∣delity, and inlightens men with the true knowledge of himselfe. Zanchius.

Vers. 7. Wee have fellowship one with another] God with us and we with him.

And the bloud of Jesus Christ his Sonne cleanseth us from all sin] Not hath cleansed, or will cleanse, but cleanseth, viz. daily, neither doth hee say simply from sin,* 1.4 but from all sin.

Estius thinkes it is not improbable that Iohn saith this to meete with those heretickes the Ebionites, who when they walked in darknesse, did beleeve they should be cleansed from their sins by their frequent washings, though they acknowledged not the myste∣rie of our redemption by Christ.

Vers. 9. If we confesse our sinnes] That is, truely, seriously, and from our heart re∣pent before God.* 1.5

Hee is faithfull, and just to forgive us our sinnes, and to cleanse us from all unrighteousnesse] As if he should say, God of his infinite mercy hath promised to all true penitents and confessours, that he will forgive and never remember their sins any more, he must stand to his promises, or else he should be unfaithfull; and he is just,* 1.6 hee doth not say he is mercifull, but just to forgive the sinnes of true beleevers, because they are sa∣tisfied for, and Gods justice will not let him demand the same debt twice, of the Sure∣ty and of the debter.

CHAP. II.

Vers. 1. MY little children] Hee shewes that he delivered to us this doctrine con∣cerning the study of avoyding sin,* 1.7 and observing the law of God out of a Fatherly affection.

These things I write unto you that yee sinne not] Hee teacheth that the study of holinesse and innocencie, is the first study which a Christian should perpectually labour in.

If any man sinne we have an Advo••ate with the Father] Advo••ate, The Greek word is translated Comforter, Iohn 14.16. and 15.26. The word Advocate is a law-terme, quicunque adest alteri in causa officij gratia, saith the Civill Law.

Vers. 2. Hee is the propitiation * 1.8 for our sinnes] That is, the propitiator by, a me∣talepsis. See Vorstius.

* 1.9But also for the sinnes of the whole world] That is, of all the faithfull, mundus ex mundo, for he that is faithfull speakes to the faithfull, saith Ludovicus de Dieu. See Calvin and Beza.

Vers. 3. And hereby we doe know that we know him] That is, we beleeve in him, and apply him with all his benefits unto our soules. To know that we know, is to be assured that we know.

If wee keep his Commandements] The conscionable endeavour to frame our lives accord∣ing to Gods will revealed in his word, is a most certaine marke that wee are true be∣leevers, and so the true Children of God and heires of glory. They who have an up∣right desire, an unfeigned purpose, a sincere indeavour to walke in the obedience of all Gods Commandements, are said to keepe them.

Vers. 4. He that saith, I know him, and keepeth not his Commandements, is a lyer] Such a one is called a lyer in a double respect,* 1.10 both in that he sayes he hath that know∣ledge he hath not, it not being true, and because also he denies that indeed which hee affirmes in word.

* 1.11Vers. 7. An old Commandement] Because it had been long agoe. The Gospell came from God, and is his eternall truth.

Vers. 8. A new Commandement I write unto you] It is so called, because it was re∣newed by the Lord after it had beene as it were antiquated and almost extinguished. 2. Because it was commanded to such men as were new or renewed. 3. Because it was an excellent Commandement.

Vers. 12. I write unto you little children] A child is he in whom grace is weake, and corruption strong, not one particular vertue but the generall body of the new man, as Nicodemus,* 1.12 Ioseph of Arimathea, the Apostles themselves while Christ lived with them, because ye have known him that is from the beginning] That is, with a knowledge of acquaintance, whereby they conceived him to be their Father; such as little children have of their Fathers and Mothers.

* 1.13Vers. 13. Fathers] Or old men are they in whom the body of corruption is weake, and the whole inward man strong, to which perfection all the people of God must aspire as all men doe follow after old age. Abraham, Isaac and Iacob and the Apostles were such toward the end of their dayes, and old Simeon and Anna the prophetesse.

* 1.14He gives a reason suitable to old men, I write unto you Fathers, because yee have known him which was from the beginning. As if he had said, wisdome and knowledge are amongst old men, amongst the Fathers; I take it for granted, that you are knowing men, therefore I write unto you about these depths of knowledge. Iob. 12.12.

I write unto you young men] A young man is he in whom the generall body of grace is strong, but some one or other corruption, as anger, lust, worldlinesse is still strong, as Ionah, Sampson.

Because you have overcome the wicked one] The strong Christian is of the winning side, his corruption decaies, grows lesse and lesse, he falls lesse often, lesse grosly, with lesse delight, riseth sooner out of sin, humbleth himselfe sooner and more for it, and is made more wary, carefull, and fearefull.

Vers. 14. I have written to ye young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one] Young men are called out to beare the heate of the day, because they are in their strength, and are chiefe Champions either for good or evill.* 1.15

Vers. 16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life] Every Creature is an occasion to draw out lust, whatever you see or heare.

Lust of the flesh] That is, to fare deliciously every day, pleasures and delights. The lust of the eyes] The covetous and craving eye which can see nothing but it wisheth it. And the pride of life] Ambition, thirst after Preferments, State, Credit, Popularity,* 1.16 which three Mantuan hath exprest in an elegant distich.

Ambitiosus honor, & opes, & foeda voluptas, Haec tria pro trino Numine mundus habet.

Vers. 18. It is the last time] Greeke, the last houre;* 1.17 it refers not to the day of judge∣ment and end of the world, but to the desolation of the Jewish Church and State; now that there are many Antichrists which teach Doctrines contrary to Christ.

And as ye have heard that Antichrist shall come, even now there are many Antichrists] The word Antichrist is only used in the Epistles of John, and not elsewhere in the Scriptures. See ver. 22. and 4.3. and 2. Epist. 7. By which places it is evident that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not only signifie the head of the Antichristian body (which is not one singular man, but is continued in a succession of many) but also sometimes any Heretick that oppugneth the Natures or Offices of Christ: and sometimes the whole body or compa∣ny of Hereticks opposed unto Christ. For John affirmeth that those many Hereticks and Deceivers of his time, are the Antichrist.

Vers. 19. They went out from us] viz.* 1.18 By embracing Antichristian Doctrines.

But they were not of us] That is,* 1.19 even when they seemed to be among us they were not of us.

He speakes of Ebion, Cerinthus, and such like Antichristian Hereticks, who Apo∣postatizing from Christ and his truth departed from the Church. They were once in the Church in regard of outward profession, but never truly of the Church, for then they would have persevered.

Vers. 20. But ye have an unction from the holy One, and ye know all things.] The Holy Ghost is compared to oyle, his work in teaching us to annointing:* 1.20 1. Because there is a refreshing in the teaching of the Holy Ghost, it makes us glad. 2. His teaching is oyly, sweet, and soft. That is, ye have received from Christ the Holy Ghost the Comfor∣ter, and he hath taught and instructed you in all things which are necessary to the Sal∣vation of your soules for you to know and be instructed in. Mr.Hild. on Psal. 51.

Vers. 22. Who is a lyer] A grand lyer, or that lyer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But he that denieth that Iesus is the Christ: He is Antichrist that denyeth the Father and the Son] John here speaketh neither of the body of Antichrist in generall (as elsewhere in his Epistles the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used) nor of the head of the body in particu∣lar, who is most worthily called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Antichrist, but of some other mem∣bers of the body, that is, of those Antichrists or Hereticks of the time, as Cerinthus, and others, who denyed the Divinity of Christ; and denying the Son, did conse∣quently also deny the Father, for he is the Father of the Son. That is, Those which worship the Father without the Son, as the Jews and Turkes. 2. Those which do not beleeve that they are reconciled to the Father by the Son, as the Papists, those have not the Father neither. Pareus.

* 1.21Vers. 27. As the same annointing teacheth you of all things] That is, the Spirit of God teacheth you of all things that are necessary for you to know.

And is truth and is no lye] This teaching of the Spirit is cleare, certaine.

And even as it hath taught you, ye shall abide in him] As if he should say, ye shall abide in Christ, and in the profession of every truth of his, because ye have been taught by his holy Spirit.

CHAP. III.

Vers. 2. BVt we know, that when he shall appeare, we shall be like him] Not alone, we know that he is ours, but we know that he will hold and keep us in that estate till he cause us to inherit eternall glory with him our Head.

Vers. 3. And every man that hath this hope in him purifieth himselfe, even as he is pure] That is, he which hath hope to raigne with Christ in heaven, useth the meanes where∣by he may purifie and keep himselfe from sin,* 1.22 that he may be in some measure pure as Christ is pure.

Vers. 4. For sin] That is, every sin. Is a transgression of the Law] An anomie, ir∣regularity or lawlesnesse;* 1.23 there is but one word in the Greeke, yet it hath the force of two; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consists of the privative particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Law; this is a pre∣cious definition (saith Beza) consisting but of one word, Peccatum est dictum, factum, con∣cupitum contra aeternam legem. August. contra Faustum. l. 22. c. 27.

Any want of conformity to the Law though in the habituall frame of a mans Spi∣rit, or any practice swerving from it in thought, word, and deed, is a transgression of the Law.

Vers. 6. Whosoever abideth in him sinneth not] This is not to be understood of parti∣cular sins, but of a course in a known sin. See 1 John 1.8.

Vers. 8. He that committeth sin] That is, he whose Trade and course is in a way of sinning; two things shew that one commits sin, 1. If he love sin, Majus est peccatum di∣ligere quam facere. Aug. 2. If one lye in any sin unrepented of, Job 20.12, 13. Is of the De∣vill] That is, resembleth him as a Child doth his Father, and is ruled by his Spirit.

* 1.24 For the devill sinneth] He not only saith he hath sinned, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he sinneth, or is sinning. From the beginning] See John 8.44. Diabolus statim a creatione mundi fuit apostata. Calvin.

That he might destroy the works of the Devill] Greek unravell, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word in Scripture is ascribed to the casting down of a house, Joh. 2.19. to the breaking of a ship, Acts 27.41. to the loosing of any out of chaines, Acts 22.30. Christ is opposed to Satan, he not only is free from sin himselfe, but came to destroy sin.

Vers. 9. Whosoever is borne of God doth not commit sin] That is, give himselfe over to a voluntary serving of sin. The originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cannot sin as a worke of iniquity, he cannot follow his sin as a workman follow his Trade. Compare ver. 8. with John 8.34.

The reason is given, for his seed] The seed of God, the seed of grace, and rege∣neration, 1 Pet. 1.23. Perkins, Hildersam. That is, either the Spirit of God, whose vertue is a principall efficient, or the word whereby as an Instrument we are regenerate, and begotten to God. Dr. Taylor, Episc. Dav. de justitia actuali. Vide Piscat. & Vorsti∣um in loc.

Remaineth in him, and he cannot sin] (He cannot so fall as Apostates) because he is borne of God. Hilders. on Psal. 51. That is, saith Arminius, so long as the seed of God

remaineth in him, but it may depart, but the Apostle gives this as a reason, why the Saints cannot fall away, because the Seed of God abideth in them,* 1.25 being regenerate it ever abideth in them, and therefore they cannot fall away.

Vers. 10. Manifested] That is, evidently seen and known.

Vers. 14. Because we l••ve the brethren] Here love is no cause of the change, but a signe and consequent thereof.* 1.26

Our love is not the cause of justification, (or our translating from death to life) but a manifest signe and evidence whereby it is known that we are already justified, for so he saith, speaking in the time past, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.27 that we are already passed or translated from death to life. And to the like effect our Saviour speaketh, Luk. 7.47. as if he had said, hereby it appeareth, that many sins are forgiven her because she lo∣ved much.

Vers. 17. Who so hath this worlds good] Greek, the life of this world, there is a mans ability. And seeth his brother hath need] Here is his brothers necessity. The rule of love is my brothers necessity, and my own ability.

And shutteth up] In Greeke, locks as with a Key.

CHAP. IV.

Vers. 4. BEloved, beleeve not every Spirit] That is, yeeld no credence to every Doctor who doth gild over his Doctrine with pretence of the Spirit. Squire.* 1.28

But try the Spirits] That is,* 1.29 those Doctrines which men pretending the gifts of the Spirit did teach, 1 Thes. 5.18. As Goldsmiths separate Gold and drosse, and examine every piece of Gold by the Touchstone.

Whether they are of God] As they are boasted to be, many run not sent by God, but stirred up by ambition, covetousnesse, or by the impulse of Satan. See Deut. 18.22. Ezek. 13.2. and 26.18.

Because many false Prophets are gone out into the world) This Age as the Lord foretold (saith Grotius) is very fruitfull of such Impostors. To go out into the world (saith he) is spoken both of good and evill Prophets, and signifieth to appeare to the peo∣ple, John 6.14. and 10.36. and 17.18. and 18.37. Ephes. 1.15.

Vers. 8 For God is love] See verse 16. causally, not formally, say Schoolemen, He is the fountaine of love, therefore this must needs flow from him where ever the know∣ledge of him comes.

Vers, 12. If we love one another God dwelleth in us] The meaning is, that by this graci∣ous love we do evidently demonstrate that God is in us.

And his love is perfected in us] That is, either actively, that love whereby we love him, and that is perfected because it is demonstrated in the excellency of it, (as Gods power is said to be perfected in mans weaknesse, because it is manifested so) or else that passive love whereby God loveth us, is abundantly declared perfect in that he worketh such a gracious inclination in us.

Vers. 17. Herein is our love made perfect] The Familists (who hold that there is a

perfection of love in the regenerate in this life) much urge this place, but by love here is not meant the love that is in us, or that we beare either to God or man: but rather Gods love to us,* 1.30 that is, true Beleevers, which is said to be perfect in us in regard of the effect and use of it. Compare it with verse 16. But admit that John speakes here of that love that is in us either toward God or men, he meaneth then such as is true, sound, and unfeigned, opposed to that which is hollow and hypocriticall, so perfect is taken Es••y 38.3,

Vers. 18. Perfect love casteth out feare] It doth not cast out the of feare offending God, but that whereby we question the favour of God.

Vers. 20. For he that loveth not his brother whom he hath seene, how can he love God whom he hath not seene] That is, He that cannot endure nor looke on that little glimpse and ray of holinesse which is in his brother, in one of the same infirmities and corruptions with himselfe,* 1.31 will much lesse be able to abide the light of the Sun of righteousnesse, and the most orient, spotlesse, and vast holinesse which is in him.

CHA. V.

Vers. 1. EVery one that loveth him that begat] That is, God the Father.

Loveth him also that is begotten of him] That is, all the faithfull.

Vers. 3. For this is the love of God, that we keepe his Commandements, and his Com∣mandements are not grievous] The Holy Ghost setteth down 2. notes whereby we may know that we love God:* 1.32 1. That we keepe his Commandements, Exod. 20.6. John 14.15. 2. That his Commandements are not grievous, for nihil difficile amanti, nothing is difficult to him that loveth. Gen. 29.20. a miosis, That is, pleasing, delightsome. The Rhemists quarrell with this Translation, they translate it, And his Commandements are not heavy. Our English word grievous * 1.33 commeth of the Latine word grave, which is not only weighty, but also troublesome; it better answers the Greeke and Latine than the word heavy, which is properly that which is of great weight.

Vers. 4. And this is the victory that overcommeth the world, even our faith] Faith over∣commeth the world two waies, 1. It discerneth a vacuity and emptinesse in all terrene objects. 2. Because it uniteth to Christ, making the subject in which it is a member of him, and so a conquerour with him, John 16. ult.

1. The world frowning, with the troubles, feares, and dangers of it; he that be∣leeves is above the worlds frowning.

2. Fawning, faith overcomes the world that it shall do us no hurt that way, Heb. 11.26.

Vers. 6. This is he that came by water and bloud] The Apostle alludes to the ancient Jewish rites,* 1.34 wherein there was a purification by water, which was to take away the filth of sin, and an expiation by bloud, which was to take away the guilt; Christ came not only to justifie, but to sanctifie. See Calvin.

Vers. 7. For there are three that beare record in heaven, the Father, the Word, and the Holy Ghost] Three,* 1.35 1. In the true and reall distinction of their Persons. 2. In their inward proprieties, as to beget, to be begotten, and to proceed. 3. In their severall Offices one to another, as to send and to be sent.

In heaven] That is, è Coelo, from heaven say some, as God the Father, and the Holy Ghost by cloven tongues, and Christ is the faithfull and true witnesse; rather because their testimony is to witnesse the things done in heaven; there is the work of God up∣on us as Election. 2. A work of God in us as Conversion, Sanctification, 1 Phil. 6. The Father witnesseth by the Spirit, Matth. 16.17. compared with Rom. 8.17. 1 Cor. 12.3. The Son by bloud, Justification, the doctrine of free grace in the

Gospell, 1 Thes. 15. The Holy Ghost by water, sanctification.* 1.36 Hee that doth righteousnesse is righteous, hence we know that we are translated from death to life, and these three are one] In nature and essence, one in power and will, and one in the act of producing all such actions, as without themselves any of them is said to performe.

Vers. 8. And there are three that beare witnesse in earth, the spirit, and the water, and the bloud] Baptisme,* 1.37 the Lords Supper, and the Ministrie.

The Spirit is mentioned in both, the end of a witnesse is to decide a controversie vers. 10. The spirit is said to be a witnesse in heaven and earth, in regard of the things that are witnessed, that our names are written in heaven, and that grace is wrought in our hearts. The Lord alludes to the manner of purging sin under the Law by bloud and water, their sacrifices and washings must bee bloud for satisfaction, as well as water for sanctification. There was a double use of bloud under the law for effusion and aspersion, it assures our interest in Christs bloud.

Vers. 10. Hee that beleeveth not God hath made him a lier] Not by transmutation of God, he esteemes his word and promises as false.

Vers. 11. And this is the record] Or testimony, and this life is in his Son] there is a life of righteousnesse, holinesse and comfort laid up in Christ.

Vers. 12. And he that hath the Son hath life] Of justification, of Sanctification, of glory.

Vers. 13. That ye may know, that yee have eternall life] If a man could not know both that he were in the state of grace,* 1.38 and that he should be maintained and kept in that estate for ever, he could not know that he had eternall life. Therefore a multitude of markes, signes, or discoveries of a beleevers Spirituall estate are plainely laid downe in this Epistle more than in any other so short a piece of Scripture in the whole Bible.

Vers. 14. If we aske any thing according to his will he heareth us] God heareth an e∣nemy, but to heare with favour is here meant, and so wee ordinarily say of a Favou∣rite, that he hath the Kings eare; and if a man be obstinate to a mans counsell, wee say hee would not heare though he gave the hearing.* 1.39

Vers. 15. And if we know that he heare us, whatsoever we aske, we know that we have the petitions that we desired of him] That is,* 1.40 if we can perceive and discerne that God liste∣neth to our prayers, hereby wee may assure our selves that hee grants our requests.

Vers. 16. If any man see his brother sinne a sinne which is not unto death,* 1.41 hee shall aske] That is, which undoubtedly bringeth death, the sinne against the Holy Ghost, for every other sinne, we may pray for forgivenesse of it to others.

There is a sinne unto death] By which he meaneth not, that there is a sinne that de∣serveth death (for so every sin doth) but a sin, which whosoever falleth into,* 1.42 and committeth, he must needes dye and perish everlastingly.

Vers. 18. We know that whosoever is borne of God sinneth not] That is,* 1.43 he sins not unto death, v. 16.

And that wicked one toucheth him not] That is, tactu qualitativo, Cajetan. So as to leave an impression of his owne devilish Spirit,* 1.44 as the needle is touched by the Load∣stone.

Vers. 21. Little children keepe your selves from idols] He biddeth them take heed not onely of Idolatrie as from the service, but of Idoles themselves, that is,* 1.45 the very ima∣ges or shewes of them. For it is unworthy that the image of the living God should bee made the image of an idoll, and that being dead. At that time in which St. Iohn

wrote,* 1.46 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signified an image generally, therefore it may be translated an image generally, and seeing he speaketh of the unlawfull use of images, it may also bee translated an idoll, as the word is now taken to signifie.

Notes

• * 1.1

  Beatus Ioannes Evangelista, cum Ephesi mo∣raretur usque ad ul••jmam se∣nectutem, & vix inter Dis∣cipulorum ma∣nus ad ecclesiam deferretur: nec posset in plura verba vocem contexere, nihil aliud per singulas solebat proferre collectas, nisi hoc, filioli diligite alterutrum. Tandem discipuli & fratres qui aderant taedio affecti, quod eadem semper qudirent, dix∣erunt: Magister qua••e semper hoc loqueris? Qui respondit dignam Ioanne sententiam: Quia praeceptum Domini est, & •• solum fiat. sufficit. Hieron in c. 6. Epist. ad Galat. Oculis vidisse non est pleonasmus sed major expressio amplificationis c••usa. Imo non contentus simplici aspectu, addit contemplati sumus. Calv.
• * 1.2

  Luc. 24.
• * 1.3

  Negatio con∣trarij auget vim affirmati∣onis. 1 Reg. ••o. 1. Deut. 33.6. Prov. 30.11. 1 Sam. 1.11. Iob. 20.27. Id est purissima est lux. Vide Bezam. Haec loquendi form a valde est Ioanni familiaris, ut quod affirmavit, contraria negatione amplificet. Ergo sensus est Deum ejusmodi lucem esse, ut nullas tenebrat admittat. Calvinus.
• * 1.4

  Zanchius.
• * 1.5

  Vide Bezam.
• * 1.6

  Dr Taylor.
• * 1.7

  Vox est blan∣dissimè monon∣tis, quo & Christus ad discipulos suos usus fuit, Marci 10. & Ioan. 13. & Paulus ad Galatas cap. 4. Ipse verò Iohannes in hac Epistola fre∣quentius utitur. Estius.
• * 1.8

  Propitiatio actionem deno∣tat, qua Deus ex irato judice propitius redditus hominibus in gratiam eos recipit, ut in novi foederis promissione. Heb. 8.12.
• * 1.9

  Vsitatum est Hebraeis totum mundum dicere pro certa uni∣versitate quorundam de quibus in subjecta materia agitur. Ludov. de Dieu in loc.
• * 1.10

  A lyer] That is a hy∣pocrite whose love is not sin∣cere but feigned and counterfeit.
• * 1.11

  Mandatum vetus & no∣vum diverso respectu, vetus ratione substantiae praecepti, & rei traditae, novum ratione modi tradendi. Spanhem. Dub. Evang.
• * 1.12

  Vide Bezam.
• * 1.13

  Senes se ut plu∣rimum subdu∣cunt, quasi ex∣cesserint dis∣cendi aetatem: pueri, quasi nondum maturuerint, recusant audire: mediae aetatis homines, quoniam aliis studiis occupantur non adijciunt huc animum, ergo ne qui se eximant, Evangelium ad singulorum usus accomodat. Defignat autem tres aetates, quae magis recepta est hu∣nae vitae partitio. Calvinus. Videmus quam diabolica sit tyrannis Popae quae minaciter ab evangelij doctrina aetates omnes arcet, quas Spiritus Dei tam studiosè provocat. Calv.
• * 1.14

  Senibus compe∣tit notitia: & congruum est ut antiqui cognos∣cant antiquum dierum. Estius. What is more commendable in fulnesse of age, than fulnesse of knowledge? and what is more fit to bee knowne of ancient men than the Ancient of dayes. Dr Hals Paraphrase.
• * 1.15

  Dr. Tailor on Titus.
• * 1.16

  Dr. Tailor on Titus. The worlds Trinity.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Novissima hora est. Vulg. We hold An∣tichrist to be the whole bo∣dy of Hereticks in the last Age of the world, who under the name and pro∣fession of Christ advance them∣selves against Christ. Bishop Down. of Anrich. l. 2. c. 1.
• * 1.18

  Ex ecclesia fidelium seu Christianorum per haeresin egressi sunt. Estius.
• * 1.19

  Augustin.
• * 1.20

  Est autē 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vnguentū porius quam un∣ctio, oleum lae∣titiae, Heb. 1.9. Spiritus nimi∣rum ille qui sancta dogmata magis magisque imprimit animo. Rom. 5.5, 8, 15, 16. Ephes. 1.13, 14. & 4.30. Grotius. Christus per eminentiam dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sanctus ille, Acts 3.14. Apoc. 3.7. Opponit autem spiritum Christi spiritui Antichristiano, ut qui ex adverso pugnent inter se. Grotius.
• * 1.21

  Hildersam ubi supra.
• * 1.22

  Mr. Perkins and others.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 utrin∣que appositus articulus de∣clarat veram esse definitio∣nem hanc in qua verè definitum & definitio re∣ciprocantur. Beza in loc.
• * 1.24

  Non dicit Pec∣cavit, sed Pec∣cat Nam in eo assiduè perseve∣rat, sicut & ip∣sius filii. Beza. Rutherf. Triall and triumph of Faith. That is, sinneth not totally and finally. Hee sinneth not 1. Studiously, he purposeth not sin. 2. Willingly, viz. with his whole will and full consent. 3. Not affectionately, he loves not sin. 4. Not deadly, Or not unto death. Dr. Tailor. Vide Calvinum. He doth not sin as the wicked man doth, of whom he had spoken vers. 8. with the full sway of his soule. Hildersam on Psal. 51. Bellarmine saith, this is the hardest place in all the Scripture urged for perseverance.
• * 1.25

  Quia verbum Dei, quod qua∣si semen est quo divina na∣tura in nobis gignitur, in ipso vegetum existir. Verbum evangelij semen dicitur passim. Mar. 4.14. Mat. 13.19. 1 Pet. 1.23. Hoc verbo regignimur, Jacobi 1.18. Grotius. Seminis nomine significatur Spiritus Sanctus ab effectu, quod ejus vi & efficacia regeneremur spiritualiter, quemadmodum ex carne & semine generamur. Rainold. de lib. Apoc. Vide Bezam.
• * 1.26

  Perkins.
• * 1.27

  Dr. Down. of Justificat. l. 6. cap. 12.
• * 1.28

  Nomen spiritus metonymice ac∣cipio, pro eo qui spiritus dono sepraeditum esse jactat ad obeundum Prophetae munus. Calvinus. Spiritus nomine intelligit Prophetiam sive veram sive falsam, ut 1 Cor. 12. to & mox v.6. Grotius.
• * 1.29

  Perkins. Magnam hic quidem dili∣gentiam requi∣rit, metaphora ducta à fabris metallicis, & trapezitis ac nummulariis, qui aurum argentumque ut habeant defaecatum à scoria qua nunquam prorsus vacatcum è terra effoditur, purgatumque à sordibus aeris atque aliorū omnium metallorum quibus permiscetur & adulteratur aliquando, quando moneta cuditur, igne aliisque rebus illud expurgant, ita verbum hoc à Xenophon••e & Scriptoribus Ethnicis & ab Apostolo Petro usurpatur. 1. Pet. 1.7. Rainold. de lib. Apoc. Tomo secundo, Praelect. 214.
• * 1.30

  Hic Charitas Dei erga nos in∣telligenda est. Calvinus. Elton.
• * 1.31

  Mr. Reynolds.
• * 1.32

  The meaning is, to him that loveth God, his Commande∣ments are not grievous, but he delighteth in them according to the inward man.
• * 1.33

  Dr Fulke.
• * 1.34

  Water and bloud issuing from Christs side prefigured both these.
• * 1.35

  Dr. Taylor. Multa sunt lo∣ca, in quibus Syrus cum Vul∣gato concinit: plurima tamen loca sunt alia, quae discrepant quam maximè; quae mediocris lectio suppeditat. E. g. locus luoulentissimus, 1 John 5.7. tres sunt qui testimonium dant in Coelo, &c. In Vulgato legitur, non autem in Syro. Fidem igitur & adsensum à nobis difficulter impetrant, qui, ad deprimendem Syri utilitatem, & ad excusandam suam ignorantiam, Syriacam Paraphrasin non nisi vulgatam versionem esse contendunt. Dilh. Eclog. Sac. Dictum 11.
• * 1.36

  Rev. 2.17. Vide vorstium Dr Taylor.
• * 1.37

  Spirit] That is, by a meto∣nymie, the heavenly doct∣rine delivered by the Spirit, water against the power of sin, bloud a∣gainst the guilt of sinne, the bloud of Iesus Christ as sprinkled upon our consciences within us, as Heb. 12.24.
• * 1.38

  By eternall life here is meant the truth of grace, grace is called glory, 2. Cor. 3. vlt. see ch. 3. of this Epistle. v. 14. John wrote this generall Epistle to all the faithfull, yea even to such amongst them as he calleth little children, 1 Iohn 3.18. the weakest and meanest of all the faithfull.
• * 1.39

  Mr Goodwin.
• * 1.40

  Perkins.
• * 1.41

  Non hic inter veniale & mor∣tale Peccatum distinguit A∣postolus sicuti postea vulgo factum est: Prorsus enim insulsa est illa distinctio quae in Papatu obtinuit. Calvinus.
• * 1.42

  Mr Hildersam.
• * 1.43

  Mr Hildersam and B. Down.
• * 1.44

  Scilicet letha∣liter. Calvinus, Vorstius.
• * 1.45

  Tertull. Vide Bezam.
• * 1.46

  The vulgar translatour saith filioli custodite vosà simulacris, which is all one as if he should have said, ab imaginibus, children or babes keepe your selves from images, as we translate it, against which Martin excepteth, and it sore grieveth him that this sentence is written in the top of Church-dores, o•• in the place where the Rood loft stood, as confronting and condemning the Crucifixes and Images that were wont to stand there. Dr Fulke against Martin.