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 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 familiarly 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 O Lord that hate thee yes I hate them with a perfect hatred Yet wee must alwayes distinguish inter creaturam Dei creaturam diaboli inter id quod Deus fecit quod diabolus fecit Owe nothing to any man save love We must love the nature 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 measure 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 into the hands of our enemies they may be misconstrued and no present apology can be made Questions and doubts may better be discussed by voyce than by writing There is no end of making bookes and much reading is a wearinesse to the flesh This hath beene an excesse in all ages 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 oppressed this is a scribling age wherein we live Scribimus indocti doctique Poemata passim All love to write learned and unlearned too The third excuse for his short writing is an hope of his presence 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 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 many lets in journying We would have come to you 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 boast as he that putteth it of Multa cadunt inter calicem supremaque labra Many things happen betweene the cup and the lip So doe many things betweene our setting forth and our comming home a wall may fall upon us as it did upon 27000 Aramites 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 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 paper and inke but to speake face to face Mouth to mouth 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 vivida a lively voyce habet quid latentis energiae saith Hierom de ore loquentis fortius sonat it hath a kind of hidden power and efficacie 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 sharpencth yron so doth man sharpen the face of his friend 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 that he might be comforted together 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 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 When they saw him that had beene but as a dead man come to them againe There was singular joy when this Lady and St. Iohn met together Let us praise God that we live in peaceable dayes under the protection of a gracious and religious King that we may
A COMMENTARY VPON THE EPISTLES OF SAINT PAVL TO Philemon AND TO THE Hebrewes TOGETHER WITH A COMPENDIOVS EXPLICATION OF THE SECOND AND THIRD EPISTLES OF SAINT IOHN BY VVILLIAM IONES of East Bergholt in SVFFOLKE D. in DIVINITY and sometimes one of the Fellowes of the foundation of EMMANVEL COLLEDGE in CAMBRIDGE IOHN 5.39 Search the Scriptures for in them ye thinke yee have eternall life and they are they which testifie of me Sapienter dicit homo tantò magis vel minus quantò in scripturis sanctis magis minusve proficit Augustin de doct Christiana Lib. 4. LONDON Printed by R. B. for ROBERT ALLOT and are to be sold at his shop in Pauls Church-Yard at the signe of the Blacke Beare 1635. TO THE RIGHT HONOVRABLE HENRY LORD RICH BAron Kensington of Kensington Earle of Holland Captaine of his Majesties Guard and Gentleman of the Bed-chamber Iustice in Eyre of all his Majesties Forrests Chases and Parkes on this side Trent Chancellour of the Vniversity of Cambridge Knight of the most Noble Order of the Garter And one of his M aties most Honourable Privy Counsell RIGHT HONOVRABLE BEing importuned by many to publish these my elucubrations upon the Epistle to the Hebrewes J could thinke of none so fit as your Honour being truely honourable both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your vertue and for the dignitie of your place whereunto God hath advanced you Jt is said of Chrysippus that he wrote much yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicated them to no potent men but contented himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely with an old woman that saw his writings In that he was injurious to posterity For bonum est sui diffusivum for the good of others And the Writers of all ages had neede to flie to the Patronage of great men as to a kinde of Sanctuary You are Chancellour of the Vniversitie of Cambridge Of the which that may be verified which is spoken of the Academie of Alexandria that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shop of all good learning wherein your Honour together with your noble brother was trained up And in that Colledge whereof my selfe was once a fellow of the Foundation But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best when wee speake or write to them that are encumbred with many weightie affaires I trust it shall not repent you to steale as it were some houres from them to the perusing of this worthy Epistle it being as a Christall glasse wherein we may behold the natures of our Saviour Christ his Offices Kingdome Priesthood and Prophesie as likewise the hand that apprehendeth and applieth him to us which is faith as also hope and charity the necessary fruits and effects of faith Thus J humbly take my leave commending your Lordship to the High and Eternall God From East Bergholt in Suffolk Your Honours in all humble service WILLIAM IONES TO THE RIGHT HONOVRABLE Sir THOMAS IERMYN Vice-chamberlaine and one of his Majesties most Honourable Privie Councell RIGHT HONOVRABLE YOur wits endowments together with other naturall parts sutable unto them I have alwayes admired but especially since your comming to the Vniversitie being then most conspicuous To testifie my dutifull respect to you and your vertuous Lady having interpreted the two short Epistles of St. Iohn and that of Saint Paul to Philemon I thought good to dedicate them to you and her for you resemble the man and she the woman to whom Saint Iohn writeth And that to Philemon being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word importeth doth most fitly agree to you Zeno asked of the Oracle how he might live best Answer was made him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he were of the same color with the dead Vpon that he fell a reading of the Ancients And in the interpretation of these Epistles I have followed as you shall see the judgement of the Ancients Thus I humbly take my leave commending your honour to the Almighty From East Bergholt in Suffolke Your Honours in all humble service WILLIAM IONES TO THE CHRISTIAN READER THe whole Scripture saies Saint Paul is given by inspiration from GOD and is profitable to teach to reprove to correct to instruct and comfort that even the man of GOD Himselfe may bee perfect to every good worke And they that labour in the elucidation of the Scriptures bring no small commodity to the Church of GOD yea though their labours bee but meane And for mine owne part I ranke my selfe among the meanest as that worthy Father said of himselfe minimorum minimus and as Ignatius dejecting himselfe lower non sum dignus dici minimus For this cause at the importunity of many I have published these my poore Commentaries upon some Epistles which in very truth are no other then my ordinary Sermons whiles I was able to Preach It cannot bee denyed but that a great number have done the like whereof as Saint Augustine speakes Graeci numerari possunt Latini non possunt yet not very many English men If these may give satisfaction I shall be encouraged to proceed to other portions of Scripture In these according to Saint Augustines admonition I thought it most meete recurrere ad fontes to have recourse to those sacred tongues wherein the Scriptures were written unfolding the nature of the Originall words It is a true saying bonus textuarius bonus theologus I have alwayes endeavoured to make the Text cleare If there be weakenesses in these my labours as undoubtedly there bee many I am the more to bee borne withall because it is well knowne I may truly take up that complaint of Nazianzen that my body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spent with sicknesse age and labour But I entreate thee Gentle Reader to take in good part these my elucubrations commending thee heartily to the Lord. Thine in the LORD VVILLIAM IONES An Alphabeticall Table of the chiefe things contained in this Book A ABell Of him and of his sacrifice with the uses therof Pag. 439 440. c. how Christs bloud speaketh better things than the bloud of Abell p 588 Abraham Of him and his faith obedience and sacrifice c. 454 455 c. What the change of his name did signifie 454. his abode in a strange countrey 457 458. his offering of Isaack 473 474. how 475. his strange triall is called a warre 476. his perplexity supposed and enlarged 477 Adam his salvation doubted by some 440. Reasons for the probability of it ibid. Adulterers God will judge 613. many wayes 614. It is counted the sweete sinne but it hath sowre sawce 615 Afflictions why Christians should not so much complaince of their afflictions as they doe 99. to be without them is an argument of a wicked man ibid. they consecrate us ibid c. they are profitable for us 200. so soone as wee become Christians wee must looke for afflictions 428. what afflictions Christians must suffer 429. affliction is not simply to be chosen 498. the afflictions of
subject to CHRIST Ergo he is God The proposition is laid downe Verse 5. Where the negative part alone is expressed but the affirmative is to be supplyed Not to the Angels but to CHRIST which is the heire of all things the Lord of the whole world The assumption is layd downe Verse 6. Which is confirmed by a testimony out of the Psalmes Where 1. The allegation 2. The application of it In the allegation an admiration of the goodnesse of GOD. 1. The dejection of man 2. His exaltation by his neerenesse to the Angels by his dominion over all creatures In the Application 1. An exposition 2. An anticipation VERSE 5. NOw hee comes to the confutation of them that opposed themselves to the Deity of CHRIST wherein we have two things 1. A constant holding of the conclusion that CHRIST is GOD. 2. An overthrow of the argument against the Deitie The conclusion soundly and largely ratified before is confirmed by a new argument if the world be subject to CHRIST not to the Angels then he is God superiour to the Angels but the world is subject to him not to the Angels ergo Here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be supplyed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to subject in a military ranke or order when as the whole armie is subjected to one captaine leader or governour as the Church is to CHRIST Whether hath this coherence with that which went before or with that which followeth after Some thinke it is a proofe of that Verse 3. That CHRIST was called Lord. The world is subject to him therefore hee is Lord of all Others that it is a confirmation of that in the former Cha. concerning Christs superiority over the Angels It may have dependance on the words going before for he doth all things according to his owne will in regard whereof he hath subjected the whole world to his Sonne not to the Angels It is rather a patheticall introduction of the maine conclusion which still he keepeth in mind and prefixeth as a firme foundation the adversaries with all their cunning are not able to shake say what they will yet Christ is God for he hath subjected the world to him As for the Lord they deliver that first as the ground of all What is meant by the world to come Some expound it of that time and part of the world that is to come since the publike preaching of the Gospell till Christs second comming In the former time of the world while the Law was in force Moses and the Angels seemed to beare sway by whom the law was delivered but the world to come in the time of the Gospell God hath subjected to Christ not to the Angels Others interpret it of the world to come after the day of judgement In this world the Angels seeme to have rule they be the governours of the world Satan is the Prince of the world but in the world to come the Angels shall have nothing to do that shall be wholly subject to Christ alone Yet the Apostles meaning seemes to be more generall the whole world both present and to come is subject to CHRIST he hath all power in heaven and earth and Eph. 1.20.21 Phil. 2.9 and the Apostle alleadgeth out of the Psalme Verse 8. that all things are put in subjection under him The world in generall is said to come in respect of CHRIST which was from all eternity CHRIST was alwayes the everlasting Iehovah Before Abraham was I Am but the world in time was to come Now this world to come with all things with all creatures contained in it above and beneath hath the LORD subjected to CHRIST not to the Angels ergo he is God above the Angels and all other creatures Thus our Saviour Christ the second Adam is said to come in regard of the first Adam that went before him Rom. 5.14 So the world is said to come in respect of CHRIST that went before the world By the world to come is meant the whole company of Gods elect that shall be gathered together in the life to come the which is termed the world to come because both the number and perfection of them is to come the whole number not yet being accomplished in this world nor having aspired to perfection This agreeth with that which went before if we neglect so great salvation which is reposed for us in the world to come the which world God hath subdued to Christ that he may be the King of the Church and reigne for ever Whereof we speake in this our treatise shewing that all things are subject to Christ who is not only superiour to the Angels as he is God alone but even as he is God and man the mediatour of the Church VERSE 6. THen he comes to the Argument which the adversaries used for the overthrow of CHRISTS Deity Man is inferiour to the Angels CHRIST was a man therefore inferiour to the Angels The proposition they proved out of the Psalme What is man thou hast made him a little lower than the Angels To this hee answereth .i. confessing Christ to bee a man and in regard of humane infirmities his death passion c. inferiour to the Angels yet the same man Iesus Christ being God too is advanced above the Angels The proofe of the proposition One sayth in a certaine place c. Why doth he shoote at rovers not at pricks Hee speakes not this in contempt but. 1. Because the Psalmes were well knowne to the Iewes above other portions of Scripture being sung continually at home in their houses and publikely in their Synagogues therefore Saint Paul thinkes it needlesse to name the place which was common and triviall among them all One sayes you know whom I meane I need not to name any 2 Peradventure it was doubtfull who was the Penman of the Psalme whether David Asaph or one of the Sons of Chore therefore S. Paul sayes generally one saith it makes no matter who he was the Holy Ghost being the author of the Psalme 3 Hee did not well remember at the present what Psalme in order it was therefore hee contents himselfe with a generall allegation Many now a dayes take a pride in quoting the very Chapter and Verse S. Paul was not so scrupulous no more were the ancient Fathers they thought it sufficient to cite Scripture oftentimes not naming the Book out of the which the testimony was desumed And indeed it was a long time before the Scripture was sorted into Chapters of late yeeres was it divided into verses Let us be sure to 〈◊〉 the Scripture aptly and fitly and let us not be curious about chapter and verse which were but of late invention Here you have an admiration of Gods goodnesse towards man What is man Aenosh of Anash indoluit aegrotavit a receptacle of all miseries or of Nashash oblivisci he hath forgotten thee yet thou hast not forgotten him or the son of Adam the progeny and
come joyfully one to another yet the joy of these meetings may be dashed sundry 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 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 Lady 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 cognomen not nomen a surname not her proper name as Josephs surname 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 graces 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 St. 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 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 interserts these Gracia tecum Grace be with thee Then Amen hath indeede 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 A COMMENTARIE VPON The third Epistle of St. IOHN VERSE 1. THe parts of this Epistle are these 1. An entrance into it verse 1 and 2. 2 The matter conteined in it verse 3. an entrance is made into it by an inscription v. 1. by a precation v. 2. The inscription pointeth out the party writing and the party to whom he writeth the person writing is described as before by his office An Elder a chiefe governour in the Church For a more ample discussing of it the reader is to be referred to the former Epistle verse 1. The person to whom he writeth is set forth by his name and by the speciall love Saint Iohn beares to him Whereof there is first an expression Welbeloved then an explication how hee loveth him in truth His name is Gajus some collect out of the seventh verse that he was a Iew as if he were opposed to the Gentiles that be there mentioned yet not he but they that came from him whom hee entertained are apposed to the Gentiles By his name he should rather be a Romane for Gajus or Cajus is a Romane name G and C are commutable letters To let all conjectures passe there be three of this name in Scripture Gajus of Macedonia Act. 19.29 Gajus of Derbe Act. 20.4 Gajus of Corinth 1 Cor. 1.14 Whom Paul baptized whom he termeth his Hoste the Hoste of the whole Church Rom. 16.23 By all probability this was hee who continued his hospitality to Saint Iohns dayes Christ saith of the woman that powred oyntment upon his head Wheresoever this Gospell shall be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her The memoriall of the just shall be blessed but the name of the wicked shall rot Origen by dedicating most of his bookes to Ambrose a wealthy Noble man which was his Patron and Hierome by doing the like to Estochium a renowned Virgin and bountiful to good uses continue the remembrance of them to all ages and the fame of Gajus shall last so long as the Epistle of Saint Iohn lasteth this should be a spurre to others to the like This Gajus was deepe in Saint Iohns bookes and in his heart too he calls him his Welbeloved he gave not this title to the Lady to whom he wrote some say to avoyde suspition of familiarity with her being a woman a frivilous excuse for Saint Paul calls Persis and Apphia beloved without any feare of that Others suppose because it was too familiar and did not agree to the dignity of a Lady what needeth all this he gave her a more magnificent title when he stiled her Elect this was a singular comfort and honour too to Gajus that he was beloved of such a worthy man as Saint Iohn The Disciple whom Iesus loved Then he makes an explication of his love whom I love in the truth that is truely and unfeinedly See more 2 Iohn 1. VERSE 2. THe other part of the entrance is a precation or wish where 1. an inculcation or repetition of his beloved that hee might have the greater assurance of it and because there might seeme to be some defect in the former sentence here hee makes a supply of it I wish unto thee 2. An enumeration of the blessings wished prosperitie and health which are illustrated 1. by the priority or eminencie of them above all things 2. by an argument a pari of the like in his soule The vulgar translation renders it I pray which all Popish interpreters follow we will not sticke with them for that praying is a kinde of wishing and wishing is a kinde of praying Above all things in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all things therefore saith Catharinus for mine owne part I would have translated it prae omnibus or ante omnia before or above all things of such importance they be But let us take a view of them 1. that thou mayest prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest take a good way goe well a metaphor from travellers S. Paul prayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that here is used that hee may have a prosperous journey to the Romans from thence it is translated to all prosperity whatsoever So Saint Paul useth the word Every first day let every man put aside as God hath prospered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wee use to say in our common speech How doth such a one goe on that is how doth he prosper I wish that thou mayest prosper in thy children in thy servants in thy sheepe in thy cattle in thy corne in thy wine in all things appertaining to thee Worldly prosperity is a singular blessing of God which hee often bestoweth on his children It is sayd of the godly man riches and treasures shall be in his house the Lord blessed Abraham wonderfully that hee became great he gave him sheepe and beeves silver and gold Camels and Asses men servants and mayd servants hee had 318 in his house that were