so consequentlie of our enemies Math. 5.44 Luke 6.27 But he sheweth this to be the first degrée of Charitie if the faythfull doo loue one another Charitie therefore is extended euen vnto forrainers also because we are all of one fleshe and all created vnto the Image of god But because in those that be regenerated more bryghtlie doth shyne the Image of God méete it is that the bande of loue among the Christians be much more sure and inseperable The fyrst degree therefore of Charitie is that wée loue one another but againe we must knowe Euen as the goodnesse of God spreadeth and extendeth it selfe vnto all the worlde so of vs are all men to be loued yea euen they which hate vs. Vers 6 ¶ And this is that loue that we shoulde walke after his commaundementes This commaundement is that as ye haue heard from the beginning ye should walke in it AND this is that loue This is added for interpretation This is sayth he the grounde of Loue euen that a man kéepe the commaundementes For the Lorde in the Gospell whence these thinges séeme to be fetched sayde he that hath my commaundementes and kéepeth them the same is he which loueth mée And againe Continue in my loue If ye shall kéepe my commaundements ye shall abide in my loue This holie Elder therefore aduoucheth that by this is declared whether we trulie loue God euen if we walke in his commaundementes and shewe obedience vnto his fatherlie wyll And he hath commaundet that we loue our neighbor If therefore we receyue his commaundementes we shall in confession be founde true if we imagine mischiefe against our neighbour who at our handes suspecteth no such matter we are found lyars as it is largely spoken of .1 Ioh. 4.20 It followeth This commaundement is that as youe haue heard He dubleth and repeateth Charitie as yet and not without cause For truelie no better agréeth the loue of our selues and the loue of our neyghbour together then water and fire and the loue of our selues so captiuateth all our senses that Charitie altogether is banished Wherefore we haue néede of daily goodes to the ende that true Charitie may florishe amongst vs It followeth From the beginning you should walke in it This place many doo deferre to the nexte exhortation which he adhibyteth against the false Prophetes as if he shoulde saye that it was foretolde them from the beginning that they shoulde beware of those deceyuers Notwithstanding it is better restrained to the commaundement of Charitie which he confyrmeth not to be iudged new séeing that immediatlie euen in the beginning of Christian Religion it is commaunded of the Lorde For this commaundement haue we from him that he which loueth God loueth also his brother And Paule sayde who so loueth his neyghbour hath fulfilled the lawe For all the lawe is fulfilled in one worde Thou shalt loue thine neighbour as thy selfe Which thinges séeing they be most true it foloweth that they wearie them selues in vaine which forsaking Charitie take vpon them newe and faygned worshippe of God which manner of vanitie rayneth at this daye in the Popedome and Sinagogue of Antichrist Vers 7 ¶ For many deceyuers are entered into the worlde which confesse not Iesus Christe to be come in the fleshe He that is such a one is a deceyuer and Antechriste FOR manie deceiuers Nowe he addeth the cause why so greatlie he vrgeth mutuall loue which cause trulie styrreth vp the Church to vigilancie and earnest studie of godlinesse Therfore sayth he doo I so greatlie vrge loue therfore also ought you to be dillygent because many deceyuers are come into the worlde which endeuor to leade you from the waye of trueth into error Of these shall you beware and goe forwarde in true Religion Veritie and loue Neyther shall they easilie haue accesse vnto you if you continue in the receyued trueth and make much of mutual loue When he sayth that many sedusers be come into the worlde the more vehementlie exhorteth he the godlie to vigilancie and taking héede Euen as Paule when he wrote in this manner vnto Timothie Preache the worde be instaunt in season and out of season improue rebuke exhort with all long suffering and doctrine For the tyme wyll come when they will not suffer wholesome doctrine but as hauing ytching eares shall after their owne lusts gette them an heape of teachers and shall turne their eares from the truth and shal be geuen vnto fables but watche thou c. To the same ende also tende the words of Christ wherin he fore sheweth the comming of the false Prophets and deceyuers it followeth which confesse not Iesus Christ Now with certaine markes he painteth out those deceyuers and teacheth the same things which he did in his former Epistle euen that this is a speciall note whereby you may discerne the spirits of men and fase Prophets from true For euery spirit which confesseth not that Iesus Christ is come in the fleshe that is is become man of our substaunce and in all thinges lyke vnto vs sinne excepted is not of God but for certainty the same is the spirite of Antechrist Now it followeth He that is such a one is a deceiuer and Antechrist With these we must vnderstande for the more perfect exposition they which confesse not Iesus Christ to be come in the fleshe then adde this the same is a deceyuer and Antechrist c. The sence is therefore many false deceyuers are in the worlde which denye Iesus to be that Christe which was to come in to the world according to the Oracles of the Prophets who so teacheth this is a deceyuer and that Antechrist the aduersarye of Christ Of which sorte in those dayes were many of the Iewes whiche of the comming and estate or condicion of Messias whome they looked for many yeares fayned many things and taught lyes and were superstitiousely careful about the obseruation of things contained in the lawe Verse 8 ¶ Looke to your selues that we loose not the thinges which we haue done but that we may receyue a full rewarde LOoke to your selues that we lose not He commaundeth that they take héede of deceyuers least by any meanes they might be remoued from the waye of trueth When he addeth That we lose not the thinges which we haue done He draweth his argument from the dammage or losse which they shoulde sustaine As if he shoulde saye Let euerie man take héede to him selfe least if he leaue that he hath well begunne he lose all the profite of those thinges which hytherto he hath done well or which he hath suffered for Christes sake and the trueth But these sayinges seeme to be brought out of those wordes which are readde in the Prophete Yf the iuste turne awaie from his righteousnesse and shall worke iniquitie shall he liue All his righteousnesse which he hath done shall not be remembred Or else
in the doctrine deliuered vnto them he consequentlie affirmeth him to be Antichriste which denyeth Christ to become in the fleshe V. and with a verie notable sentence also he admonisheth them that sinne is to be flied least a man be depriued of the offered rewarde Lastly he exhorteth them to beware of the false Prophets Oe. and commaundeth that no man take suche to house neither bid them God speede but rather shun them as the most pernicious enemyes of Christ In the ende he rendereth a reason why in this Epistle he studied to be briefe euen because he hopeth shortlie to speake the rest face to face Oe. and so with a Christian salutation enterlaced he concludeth or finisheth his Epistle Vers 1 ¶ The Elder to the Elect Lady and her Childrē whom I loue in the truth and not I alone but also all that haue knowne the truth THe Elder to the Elect Ladye This is the inscription or tytle of the Epistle which sheweth fyrst the office of the wryter and secondly conteyneth the name or dignitie of her to whome the Epistle was written The word Elder in this place is not referred to age but rather first to integritie of minde secondly honestie of manners and thirdly excellencie of erudition For all these thinges that Name Presbyteros Senior Elder doth comprehende Of the which reade more Acts. 20.17 and .1 Tim. 5.17 They which thinke this Epistle to be wrytten by the Apostle Iohn affirme that he vsed this name for modestie sake against the hartinesse of our Elders in expressing their tytles whome the name of a Minister and Bishoppe doth so displease that they must be called Popes high Priests chiefe Monarches of Christian pietie When as yet Christ the Lorde of all sayde to his Disciples The kings of the Gentiles raigne ouer them and they that beare rule ouer them are called bountifull But ye shall not be so but let the greatest among you be as the least and he which is chiefe as he which ministreth Iohn also might be called Elder by a figure called Antonomasia among the Apostles Of wome as some thinke none remained alyue beside this Elect beloued disciple of Christ And then also the Seniors or Elders gouerned the Congregation being famous men of an approued faith honorable perfection full of the holie ghost which by word examples ruled the Churche But this is the opinion of those men which affyrme Iohn the Euangelist to be the wryter of this present Epistle They which thinke otherwise referre the name Elder to the office of teaching as it is already fayde He calleth her also to whome he wryteth Elect. Oec Eyther by reason of her name or of her great emulation or study about vertue To this also he séemeth to adde the tytle of Ladie that he might shewe the profite of this Woman in the worde of God who nowe through the victorie of our Lorde Iesus Christ beganne to be a Lady ouer death sinne the Diuell and hell and might saye with Saint Paul Death is swalowed vp in the victorie O death where is thy styng O hell where is thy victorie The stinge of death is sinne the strength of sinne is the law but thanks be to God which hath geuen vs victorie through our Lord Iesus Christ 1. Cor. 15. .57 The beginning of this victory doeth that word which he vseth euen the Elect Ladie also declared vnto vs if the word Elect be taken in the proper signification thereof to the entent to admonish vs of that eternall election of the sonnes of God as if the wryters of the Epistle shoulde saye God almightie woulde haue thée receyued into the number of his predestinated and Elected chyldren Of the which thing Paul verie notablie preacheth saying But we ought to geue thankes to God alway for you brethren beloued of the Lord because that God hath chosen you to saluation from the beginning through the sanctification of the spirit and the faith of trueth whervnto he called you by our Gospell to obtaine the glorie of our Lorde Iesus Christ And her children There be some which by this Ladye wyll haue the Church vnderstanded and by her Sonnes or Chyldren the lytle ones or those which are weake and which are in the Churche begotten by the fayth of Iesus Christe but this exposition is racked For to what ende shoulde the Author of the Epistle saye that he woulde shortlie speake in the presence of the Ladie to whome he wryteth vnleast he meant some certaine person Nowe he addeth VVhome I loue in the trueth By which wordes he signifieth what maner of thing true Christian loue is euen that truelie which is most voyde of all hypocrisie For to loue with mouth faynedlie oftentimes commeth to passe euen as it is noted in the fiirst Epistle of Iohn where he saide Litle children let vs not loue in worde neither in tongue onelie but in deede and trueth And Paul sayde Let loue be without dissimulation Peter also speaketh of it thus You which haue purified your soules in obeying the trueth through the spirite to loue brotherlie without fayning Loue one another with a pure harte feruently being borne anew not of mortal seede but of immortal by the word of God who liueth and remaineth for euer It foloweth And not I alone Great is the concorde and friendshippe among the sonnes of god For seeing they all are dyrected by one spirit euen of Christ it is not possible but that they holde mutuall amitie betwéene them selues and embrace all those which according to the measure of the grace geuen vnto them doo studie to further the glorie of Christ alone The distaunce therefore of place or diuersitie of tongues or their diuers estates nothing at all let but that this most excellent loue among them maye florish Christian profession and fame of name alone hath most surelie ioyned them together in such sort that oftentymes one of them reioyce of another whome yet they neuer sawe So Paul hearing of the fayth of the Romanes desyred ardentlie to sée them Vnto whome also he commendeth Prisca and Aquila after this sorte Gréete Priscila and Aquila my felow helpers in Christ Iesus which for my lyfe haue layde downe their owne necke vnto whom not I onelie geue thankes but also all the Churches of the Gentiles It foloweth But also al that haue knowne the trueth It is a Periphrasis or Circumlocution of the Christians For properly they are sayde to knowe the truth vnto whom Christ which is the truth is reuealed moreouer this knowledge in the faythfull is not ydell but liuely and occupied For they doo not onely hould that which is true but they both loue it and followe it And for certainty sythe the knowledge of God and the knowledge of the truth is one it cannot be that they which are indued with the knowledge of the truth doo not conforme themselues to the
true prescript or ordinaunce thereof For they know that saying of Iohn Hereby are we sure that we haue knowne him if wée kéepe his commaundements He that sayth I know him and kéepeth not his commaundements is a lyar and the truth is not in him Paul also speaketh thus of the knowledge of Christ you haue not so learned Christ if so be you haue heard him and haue bene taught by him as the truth is in Iesus that is that ye cast of concerning the conuersation in tyme paste that oulde man whiche is corrupt through the deceyuable lustes and be renewed in the spirite of your mynde c. Out of the which words we learne that in vaine doo all they bost of the knowledg of the truth which endeuour not themselues to newnesse of lyfe Vers 2 ¶ For the truthes sake which dwelleth in vs and shal be with vs for euer FOr the truthes sake He meaneth the truth of the Gospell which they by the preaching of the word had learned as if he shoulde saye Not for any other cause doo the godly and faythfull which are with vs loue thy sonnes but because they vnderstande that the sinceritye of the profession of the gospel pell which wée followe doth dwell in you In this place maye we obserue the difference betwéene worldlye loue and Christian loue Many loue other men for their ritches substaunce honour and goods which they hope to receyue at their hands Such loue is not true loue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe loue But Christian loue euen as it is founded in Gods verity respecteth first the only glory of God and secondly the profit of his neighbor Therfore is this trueth alwayes ioygned with the feare of God so that no man can truly boste of this truth but he which hath geuen ouer himselfe obedient to the wil of of God. It followeth VVhich dwelleth in vs. That is which is firme true among vs of the which none of vs can doubt If so be that we most stedfastlye holde Christe speaking to the Father with his owne mouth vttered Thy worde is trueth It foloweth And shal be vvith vs for euer These words pertayne not so muche to the confirmation of the doctrine as vnto the certaintie of their perseueraunce Here the Elder affirmeth both himselfe and the rest of the faythfull amongst whome he was conuersant to perseuer in the truth Which thing ought not to bring a little comfort to all godly men For lytle were it that we are placed in the waye of trueth except we had hope of perseuering to the ende But they which are indowed with the celestiall spirite and being taught of Christ haue learned the trueth doo knowe for certaintie that they are not called in vaine into the flocke of Christ that is not for this cause onelie that they may heare the voyce of the Pastor Christe but that they maye folowe him vnto the ende as he sayde My sheepe heare my voice and I knowe them and they follow me And in another place If a man loue me he will keepe my worde and my father will loue him and we will come vnto him and dwell with him And when he speaketh of the holie ghost who him selfe teacheth this trueth I sayth he will praie the father and he shal geue you another comforter that he maie abide with you for euer euē the spirit of truth whome the worlde cannot receiue because in seeth him not neither knoweth him but ye knowe him for he dwelleth in you and shal be in you Wherevnto also pertayneth that most excellent promise of Christ Beholde I am with you alwaies euen to the ende of the worlde Beholde howe the trueth dwelleth alwayes with the faythful If a man obiect that there be many which depart from the flocke of Christ euen as we may gather out of many places of scripture we haue a ready aunswere that they neuer truely beléeued nor acknowledged the trueth Wherfore the spirite of God thinketh them not of the number of the faithfull but rather when it seemeth him good he abiecteth them out of the sacred flocke of God as vnprofitable outcastes and méere hypocrites Whervpon Iohn speaking of Antichrists sayth They went out from vs but they were not of vs For if they had bene of vs they had remained together with vs but this commeth to passe that they might appeare that they are not all of vs For the holie Apostle knewe right well what Christe had sayde of the Electe shéepe I geue vnto them life eternall neither shall they perish for euer neither shall any man take them out of my hande My Father which gaue them vnto mee is greater then all and no man can take them out of my Fathers hande They therfore which truely belong vnto the flock of Christ shal in him perseuer vnto the ende according to that saying of Paule the Apostle I am perswaded of this same thing that he which hath begune this good worke in you wyll performe it vntyll the daye of Iesus Christ Vers 3 ¶ Grace mercie and peace from God the Father and from the Lorde Iesu Christ the sonne of the Father shal be with vs in trueth and loue GRace c. He wisheth to the faithfull Grace which is geuen to vs by Christe wherein also he declareth himself to be the faithfull dispensor of the mysteries of God. And he comforteth vs when he sayth that Grace shal continue with vs whereby we are saued through fayth For by the worde Grace he signifieth the fauour of God which he sheweth towardes vs for his sonnes sake in that he imputeth not our sinnes vnto vs but remitteth them for our mediatour Iesus Mercie This is the cause of that Grace into the which God receyueth vs concerning the which Peter wryteth Blessed be God euen the Father of our Lorde Iesus Christ which according to his abundaunt mercie hath begotten vs againe into a liuelie hope by the resurrection of Iesus Christ from the dead And Paule Not of the workes of righteousnesse which we had done but according to his mercie he saued vs Peace This also springeth of the grace of god That Peace sayth he wherewith God the Father reconciled vs vnto him selfe shall continue for euer for the counsaile of God is firme and stedfast and is not chaunged as a man This Peace Christe wisheth and leaueth with his Disciples They therfore that loue the Lawe of the Lorde shall haue great peace and shall haue no hurt And blessed shall they be because they confesse Christe the true Peace and retaine him for the author of their fayth But from whome are all these thinges to be looked for From God the Father For he is the fountaine and originall of all goodnesse as Iames testifieth saying Euerie good geuing and euerie perfect gyfte is from aboue descending from the Father of lyghtes with whome is no
variablenesse neyther shadowe of turning And onelie he also properlie is a Father as you maye reade Math. 23.9 and Heb. 12.9 It foloweth And from the Lorde Iesu Christe Here haue you a manifest testimony of the diuinity of Christ For euen by this place it is euident that the Sōne is of lyke power with the father because he is the author of those things which onely God hath power to performe He addeth moreouer The Sonne of the Father That he might agree with that confession of Peter Thou art Christ the Sonne of the liuing God. It foloweth In trueth and loue He adioyneth thereto Trueth and loue and wysheth that in these they might walke perseuer He openeth Trueth against hipocrisie error and lyes that nothing else might be but the verie true fayth Loue comprehendeth all the offices of pietie Vers 4 ¶ I reioyced greatly that I found of thy sōnes walking in the trueth euen as we receyued a cōmaundement of the Father I Reioyced greatlie He taketh his beginning now from a gratulation reioycing that there were founde some among them which leauing Errors and forsaking the deceyuers haue imbraced the truth Truely this holy man is vnto vs alyuely example of that precept which S. Paul prescribeth saying Reioyce with them that reioyce and weepe with them that wepe The same almost he teacheth 1. Cor. 12 vers 26. But now is that thing turned quite contrarye for many wéepe with those which reioyce and reioyce when others wéepe if any man be praised they inure him if a man fall they reioyce But if they were of the body they would be sorie that any member should be cutte of from the bodye Christ our sauiour sorrowed for the destructiō of men when they knewe not the daye of their visitation and the thinges which belonged to the eternall peace after the same manner Paul declareth what great care he tooke in profiting the Church of Christ For he sayth The daylye care for all congregations lyeth vpon mee And when he perceyued the Church to profite he reioyceth and geueth thankes to god Rom. 16.19 Also the Virgin Marie the mother of our sauiour Christe knowing by the Aungell that her cosyn Elyzabeth had found fauour with God to be in her age the mother of an excellent sonne she greatly was stricken with ioye setteh litle by the distaunce of that place went vnto her greatly reioyced ouer her saluted her and remained certaine monthes there to conferre with her of holy thinges These are the offices of true loue For loue is patient gentle it inuyeth not it boasteth not it selfe it is not puffed vp it reioyceth not iniquitye But reioyceth in the truth This is the true and found ioy wherin the Apostle biddeth the faythfull to reioyce saying Reioyce in the Lord alwaye againe I saye Reioyce So this true minister of Christ sheweth an example vnto vs reioycing for their good and happie course in the truth that hauing put their hand to the plough they determined not to runne backe in the exercyse of the lawe are not neyther hotte nor coulde It followeth That I haue founde of thy sonnes It is cercertaine a cause of excéeding great Ioye to fynde anye man that without offence walketh with a strayte course in the fayth of Christ There is also here described vnto vs in this Elect Ladie the office of a dilligent and godly mother of an househould which is to bring vp her sonnes first in the feare of God and secondly honesty of conuersation Which good instruction of children in this place is a testimonie that this true fayth had loue adioyned with it For who so is incredulouse the same also vnfaythfully doth all things Therefore well agréeth vnto this woman the prayse wherin Salomon setteth forth the office of a dilygent housewife It followeth Euen as we haue receiued a Commaundement Because many imagine that they houlde the manifest truth when they are altogether deceyued he signifieth that truth to be allowed which agréeth with the commaundements of God it followeth of the father This he addeth whereby he might the more stirre them to Reuerence and obedience For if God be our Father his commaundements ought we of duety to receyue For so by his Prophet he sayth A sonne honoreth his Father and a seruaunt his mayster if I therefore be a Father where is the honour whych ye yéelde vnto mée But if I be your Lord where is my feare sayth the Lord of hosts Furthermore by the precept of the Lord he meaneth eyther the commaundement of loue whereof lately he spake in the last verse or els that which we haue in the first Epistle wherein this sorte he spake This is his commaundement that we beléeue in the name of his sonne Iesus Christ and loue one another as he hath geuen commaundement Except anye rather thinke that he had respect vnto that commaundement which the father gaue concerning his sonne saying Heare him For vnder this precept all the rest are comprehended and to knit vp all we are taught in this place the wyll of God to be the most iuste rule of all our actions and no trueth as much as concerneth saluation is approued of God but that which agréeth with his worde Vers 5 ¶ And now I beseech the Lady not as wryting a new commaundement vnto thee but that which we had from the beginning that we loue one another ANd nowe I beseeche the Ladie The modestie of the seruauntes of Christe is wonderfull who when executing their offices they might vsing the authoritie of God commaunde the faithfull many thinges yet had rather gentlie to desire then seuerelie and sharplie to commaunde This godlie seruaunt of Christ vrgeing mutuall loue beséecheth this Woman to perseuer in Christian Charytie So Paule exhorteth the Romanes I beséech you Brethren by the mercifulnesse of God that you yéelde your bodies a lyuelie Sacrifice holie and acceptable vnto God which is your reasonable worshippe of God. And Peter sayth I beséeche you beloued as straungers pylgrimes abstaine from carnall concupiscenses which fight against the soule Yea and Christe him selfe most modestlie sometyme and with great méekenesse inuited men vnto heauenlie thinges This modestie woulde God they woulde immitate at this daye which bragge them selues to be the Vicars of Christe and successors of the Apostles It followeth Not as writing a new commaundement vnto thee In what sorte the commaundement of Charitie is called a newe commaundement we haue declared 1. Iohn 28. Looke also the .13 of Iohn vers 34. It followeth That we loue one another When he requireth mutuall loue he excludeth not that loue which is due vnto foes and enemies Euen as when Christe sayde vnto his Disciples In this shall all men knowe that ye are my Disciples if you loue one another Iohn 13.35 He did not abolish that commaundement which he had set forth of the loue of all men and
secondlye sheweth an euill example to other as if he seemed to fauour the wickednesse of him whose familiaritie he doth not abhorre But these words séeme not to agre with the doctrine of Paul some may say For he thus writeth If any man obey not this our saying in this letter note him and haue no companye with him that he may be ashamed yet count him not as an enemye but admonishe him as a brother the aunswer Paul speaketh of those whereof as yet there is some hope for it becommeth vs to admonish exhort these oftentimes that they maye amende their life But mencion is made in this place of those who either openly opugne the doctrine of Christ or else who study euery waye to alienate the faythfull from the same Such when as being blind and rebellious they doo resyst the trueth are to be shunned as the ministers of Sathan and the plagues of Christian Religion This thing desired Paul when he thus wrytte vnto Titus Reiect him which is an heretike after once or twise admonition knowing that he that is such is peruerted and sinneth being dampned of his owne selfe And in another place Alexander the Coppersmith hath done me much euill the Lorde rewarde him according to his deedes of whome be thou ware also for he hath sore resisted our preachinges The olde Interpreters added Beholde I haue tolde you before that in the daye of the Lorde you shoulde not be confoūded But because in the Gréeke copies it is not founde we wyll procéede to the next verse Vers 12 ⧠Although I had many things to write vnto you yet I would not write with paper and Inke but I trust to come vnto you and speake mouth to mouth that our Ioie may be full ALthough I had manie things Now being about to make an end of writing he teacheth this to be the cause of the breuitye of the Epistle euen because he trusted to come vnto them to whome he writte and with his presence and fight to supply the things that wanted It followeth That our ioye maye be full He promiseth that he will come to declare more copiously these the lyke thinges and that to this ende not to the intent to catche them by deceytes deceyue them by subtiltyes exercyse tiranny ouer them or to mylke awaye their money from them but that Christian ioye may be fulfilled He sayd in the beginning that he greatlie reioyced that he founde the Children walking in the trueth according to the commaundement receyued of the Fathers ver 4. But now he affirmeth that that his ioye should be ful if he might behold in déede the profyt in pietie For both the ioye of godlie men is fulfilled when we rightlie vnderstande what belongeth vnto fayth and we exercise the same by loue Whervpon Paule sayde Fulfill my ioye that ye maye be like minded hauing the same loue being of one accord of one iudgement And Iohn sayth These thinges write I vnto you that your ioye maie be full This saying also is ful of fauour for that he had rather commit the doctrine of verity vnto their minds then vnto papers And certainlie nothing doth it profit vs that we haue séene heard and read the doctrine of the Apostles wrytten in papers with ynke except also we wryte them in our minde and transferre them as guides to our lyues conuersations And this is done when we suffer our selues to be gouerned wholy by the spirite of God. Vers 13 ¶ The sonnes of thine Elect Sister salute thee THe sonnes of thine Elect c. He addeth after the manner of writers a salutation in the ende The Nephewes sayth he the sonnes of thine Electe Sister bydde God saue thée A doubtfull kinde of speache trulie but it troubleth vs nothing at all Some suspect that those sonnes of her Sister were with the writers of this Epistle Some other wyll builde vpon it that this Epistle was not written to a Woman but to the Church whose Sisters here they saye he maketh other Churches which begot Sonnes vnto Christ of which thing reade the Argument set before this Epistle FINIS ¶ A Catholike exposition vpon the thirde Epistle of S. Iohn EVen as many men haue doubted of the authour of the former Epistle So also of the writers of this Epist they are not throughly agreed which haue written Commentaries vpō the same For there are which ascribe it al wholie to Iohn the Euangelist other to Iohn a certaine diuine others to Iohn an elder But howsoeuer the matter is it must needes be some godly man and faithfull minister of Christ in the dispensation of the word which writeth of matters verie necessarie vnto a certaine seruaunt of God vnto whome not without great ardencie of minde he cōmendeth certaine brethren And first he praiseth Gaius vnto whom he writeth of whose hospitalitie many gaue testimony and exhorteth that he cōtinue in the same purpose both in accompanying or bringing the brethrē on their way in gentlie entertaining them and that the exhortation may be of the more effycacie he affirmeth him which worketh wel to be of god Again secondly he sharplie toucheth Diotrephes accuseth him for that neither he himselfe gaue any thing to the poore and forbiddeth others so to do and also bableth forth many euil speaches And by this he stirreth vp Gaius to perseuer in wel doing Lastlie he commendeth Demetrius and geueth a faithfull testimonie of him and so finallie with a happie and Christian prayer ioygned with friendlie salutations he concludeth his Epistle which he testifieth to be briefe for this cause for that he trusted to come shortly and to adde those things which remained vnwritten Vers 1 ¶ The Elder to the beloued Gaius whome I loue in the trueth THe Elder to the beloued Gaius We thinke this Gaius to be some chiefe man most Christian also very rych who not only harbored the Apostles preachers of the gospel of that tyme but also prouided them of all other necessaries for their way Some thinke this mā to be the host of Paul of whom Paule him selfe wrytte vnto the Romanes Gaius mine host and the host of the whole Church saluteth you Not therfore vnworthely doth this holie mā cal him beloued because that he was both endued with true fayth towarde God and also wholy was inflamed with loue towarde the seruauntes of Christ It followeth VVhome I loue in the truth He loueth in the truth which according to God loueth with a harty and vnfayned loue as wée haue also often sayde in our former writings Vers 2 ⧠Beloued I wishe chieflie that thou prosperedst and faredst well as thy soule prospereth BEloued I wish chieflie This salutation truly is very plaine but yet something different from the common salutations of the Apostles As if he should saye This wishe I chieflye that euen as thou
prosperest and from the hart are deuout toward God perseuering by all meanes in furthering the doctrine of the Gospel so also in all other thinges thou mayst prosper Christ blessing thée For a sounde soule in a sounde body is chiefe felicitie It may also be referred to the housholde of Gaius that the sense maye be I desire and wish that euen as thy soule prospereth in all thinges being happy and blessed and adorned with celestial gifts so also thy housholde or thy familiars maye prosper and farewell Vers 3 ¶ For I reioyced greatlie when the brethren came and testified of the truth that is in thee how thou walkest in the truth FOr I greatly reioyced He reioyceth first that he receiued the trueth and next that he walketh therein with the great prayse of the brethren As if he shoulde saye No small pleasure haue I taken by the voyce of the brethren which came vnto vs and gaue testimony of thine integritie or were euen as true wytnesses of thine integritie as thou truely dost followe the Euangelicall veritie not in profession onely but also in déede in studie and in all thy whole lyfe It foloweth Euen as thou walkest or howe thou walkest in the trueth To walke in the trueth is to leade a godlie lyfe according to the rule of veritie without all counterfaicy and symulation For by Walke in this place he meaneth not a moueing of the legges séeing that such kinde of going passing from place to place is common to all lyuing creatures that haue féete but he meaneth an ordered and temperate going forewarde according to the earnest affect of the minde which few men yea euen of those which are not voyde of vnderstanding doo attayne vnto For it is not inough to haue knowne the trueth except we walke in the same that is fashion our liues wordes and déedes according vnto it This Paule calleth to walke in the spirite I saye vnto you walke in the spirite and ye shall not fulfill the lustes of the flesh Vers 4 ⧠I haue no greater ioyes then these that is to heare that my sonnes walke in the veritie I Haue noe greater ioye then these That is Nothing can touch my minde with greater ioye then if it come to passe that I maye heare my sonnes whome I haue begotten vnto Christe through the Gospell to followe the veritie by vs delyuered And this trulie is the ioye of all Saynts but chieflie of the Ministers of the worde when they vnderstand that the séede fell into good grounde But he calleth those here his sonnes vnto whome he hath preached the Gospell of Christ which manner of speaking Paule often times vseth Note therefore that the chiefest ioye of holie men is when they vnderstande their sonnes to walke in the trueth Euen as the Angels are sayde to reioyce ouer sinners turned to repentaunce which ought not a lytle to encorage vs that with all diligence we maye publish the trueth Vers 5 ¶ Beloued thou doest faithfullie what so thou doest towarde the brerhren and towarde straungers BEloued thou doest faithfullie Nowe declareth he the fruite of fayth which is loue towarde our neyghbour For the firste thing is that we receyue the trueth and be perfect in fayth and the next is that we be charytable This Elder therefore signifieth his ioye vnto Gaius for his hospitalitie and benificence which he shewed towarde the brethren after he had made mencion of the receyte of the trueth as if he shoulde saye That thou arte officious towarde the Christians which lyue there or which come thyther as straungers thou doest a thing worthy of him which trulie beléeléeueth the gospell and loueth Christ and immitateth the examples of hospitalitie in the Patriarches and Prophets This hospitalitie euerie where the Scripture commendeth Rom. 12.13 And the Author of the Epistle to the Hebrewes sayth Be mindefull of hospitalitie for thereby some haue receyued Angelles into their houses vnawares But this office ought to be performed with a ioyfull minde and chéerfull harte according to that exhortation of Peter Be ye harborus one to another without grudging But as we owe beneficence vnto all men so chieflie vnto the Ministers of the Lordes worde as the scripture euerie where commendeth them Vers 6 ¶ Which haue geuen testimony of thy loue before the Churches whome if thou bringest on their iourney as it beseemeth according to God thou shalte doo well WHich haue geuen testimonie That is the brethren whom thou gentlie hast entreated haue testified of thy sinceritie before all the congregation of the Christians This place teacheth thankfulnesse that no man is to be defrauded of his due praise So Paule prayseth the Philippians saying I reioyce in the Lorde greatlie that nowe at the laste your care for mée springeth a freshe wherein notwithstanding ye were careful but you lacked oportunitie And a litle after I haue receyued sayth he all thinges and abounde I was euen filled after that I had receyued of Epaphroditus that which came from you an Odor that smelleth swéete a Sacrifice acceptable and pleasant vnto god And in another place As touching the ministring to the Saints it is superfluous for me to write vnto you For I know the promptnesse of your minde wherof I boast my selfe of you to thē of Macedonia that Achaia was prepared a yeare agoe and your example hath prouoked many And the author of the Epistle to the Hebrewes God is not vnrighteous sayth he that he shoulde forgette your worke and labour of loue which ye shewed towardes his name in that ye haue ministred vnto his Saintes and yet doo minister It followeth VVhome if thou bringect c. He exhorteth to perceueraunce least Gaius shoulde be weary of well doing As if he should saye But thou shalt doo well if those whom thou hast curteouslie entertained comming vnto thée thou bringest with lyke humanitie on their waye whether they wyll go Sée therfore that by thée they be furnished of things necessarie to their iourney that nothing let them in theyr waye Vers 7 ¶ Because that for his name sake they went forth and tooke nothing of the Gentiles BEcause that for his name sake He rendereth a reason why such men shoulde not onely be gentlie receyued but also curteouslie brought on their waye They doo sayth he the businesse of God and not their owne For they go not to trafficque whereby they might increase their owne goodes but to preach the name of our Lorde Iesus Christe It followeth And tooke nothing of the Gentiles That is Therefore take they no stipende of the Gentiles to whome they preached that by so much may they bring the more fruite vnto Christ by howe much the Gentiles are voyde of suspition that they preache for lucre For this cause Paule of his owne accorde woulde spare the Corinthians vnto whome he preached taking nothing of them least
the Apostles tyme most gréeuous persecutours of the gospell which were chieflie of the Iewes which had become halfe Gentyles and Gréekes Wherefore also they chose to them selues a Gréeke name as was the custome of such and neither receyued they the olde Testament nor the Newe But commended them selues hauing brought persecution vpon the other faithfull Iewes whereby the gospell might the lesse be spread among the dispersed Iewes and in the Cities of the Gentiles Of this number Diotrephes was one a man verie impious and a most great hypocrite who not onelie receyued not the brethren but letted those which were desirous to receyue them For this is the euyll nature of wicked men that not they them selues onelie wyll waxe cruell against the seruaunts of Christ but to theyr powers wyll styrre vp others therevnto It followeth And casteth them out of the Church That is excommunicateth them euen as our Lorde foretold should come to passe vnto his disciples This Diotrephes therefore is an example of all Heretikes and wicked men who also resist the gospell But he wryteth nothing nowe more sharplie against him but reserueth it tyll his comming But nowe what thinke you this godlie man woulde saye if he should returne at this daye into those Churches which woulde séeme Apostolicall and shoulde finde not some one Diotrephes gréedilie to couet the preheminence but infinite Cardinalles Patriarches Bishops Abbots and Ecclesiasticall noble men And that we maye nowe omitte to speake of this that many of these babble against the doctrine of veritie we knowe not what that they receyue not the pure doctrine of the Apostles and that they contemne those that would receiue it and geue them to Sathan hauing strocken them with the cruell thunderboltes of excommunication So perillous trulie are our tymes God deliuer our soules from the mouth of the Lyon. Vers 11 ¶ Beloued followe not that which is euyll but that which is good He that doeth well is of God but he that doeth euyll hath not seene God. BEloued followe not c. He addeth these wordes that he might preserue Gaius from offence as if he shoulde saye Thou knowest what Diotrephes goeth about and doth but I woulde not haue thée to followe the manners of men Alwaye doo thy dilligence to ioyne thy selfe to good men but flee the corrupte manners and pernicious company of euyll men This Dauid decreed with him selfe I walked sayth he in the innocencie of my harte in the myddest of the house of my god I set not before mine eyes an vnrighteous thing I hate those that worke wickednesse It followeth But that which is good This is a generall sentence of the Scripture that that which is good is to be followed and not that which is euyll Which sentence truelie maye be opponed vnto those which for them selues alleadge long tymes manners and customes of the Fathers For alwayes euyll is to baflye◠at whatsoeuer tyme and by what manner soeuer it be admytted It followeth He that doth well He also addeth another sentence that he might exhort him the more forciblie to doo well As if he sayde They are not all the sonnes of God which haue receyued Baptisme He which by godly déedes declareth his fayth he is borne of God and séemeth to be of God for he declareth the disposition and doctrine of his Father It followeth But he that doeth euill hath not seene God. There be some which thinke this woorde Seene is to be taken for Knowne Others make the preterperfect tense by the present tense as if he sayde He that dealeth vngodlie although in his wordes he professe God yet in déede he séeth not god For he is séene with the moste purifyed or cleare eyes of fayth which eyes for certayntie the darknesse of sinne doth blinde that they can not sée God. This place agréeth with the woordes of Christ speaking in the Gospell thus He that is of God heareth the wordes of God. But he doth well which contineweth in the doctrine of Christe for he obtayneth the saluation of his Soule He doth euyll that declyneth from the trueth for he getteth to him selfe euyll and the perdition of his Soule For not to sée God is myserable but to sée God is wholsome We sée God the Father in Christe the Sonne And Christ we sée in his woorde that is thereby knowe we him to be the Sonne of the lyuing God and the sauiour of the whole worlde Therefore séeing there is none agréement betwene light and darknesse neither hath Christe any concorde with Belyall let euerye man looke whether he bée of God or else of Sathan the Prince of darkenesse For euen as hée whiche worketh good thinges is of God and by the light of the knowledge of hym frameth the eye of his mynde and when as by these thinges he is altogether lyghte and séethe God whiche is the true lyghte and is séene of others as a lyghte in the worlde sustayning the worde of lyfe Euen so he that worketh euyll thinges walketh in darkenesse and cannot sée GOD that is doo those things whiche are of God neyther is he séene of others if he rebuke or correcte any man but all men hate and abhorre him According to that wyse Oracle I haue hated and abhorred iniquitie Vers 12 ⧠Demetrius hath good reporte of all men and of the trueth it selfe yea and we our selues beare recorde and ye knowe that our testimony is true DEmetrius hath good report of all men First he setteth the godlinesse of Demetrius against the malice wherewith Diotrephes was endued and against his wicked example secondly he opponeth ioyneth that most godly example of that most excellent man Demetrius that nothing might be wanting which might confirme the minde of Gaius For the mindes of good men are vehementlie shaken by the euyll examples of wicked men whereby we sée the Scriptures cure this disease verie often It followeth And of the trueth it selfe He affirmeth the prayse to be true which was published of Demetrius As if he sayde thou shalt eschew the example of Diotrephes and shalt set before thée the example of Demetrius for his pietie hath good report of all men who although they woulde saye nothing yet the thing it selfe testifieth the vertue of the man It followeth And we our selues beare recorde That is But euen we also hauing experience of his vertue and sinceritie doo beare witnesse of him vnto whome I knowe you doo firmelie geue credite because to all men I speake thinges that are tryed and certainlie known and I speake nothing for the fauour of man or of hatred but as I haue learned of trueth and certaintie Furthermore in the mouth of two or thrée wytnesses consisteth euery worde It must néedes be truly that Demetrius was a man of a wonderfull integritie vnto whome all good men gaue good reporte and finallie the trueth it selfe together with this
we shall perceyue Nowe therefore it is to be holden that Ionas taught among the Israelits and this to be commaunded him by the Lorde that he shoulde goe downe to the Nineuites But of this commaundement in due order we shall sée more it is sufficient to holde this that he was not at that onely time created a Prophete when he was appointed a Teacher to the Nineuites But that he was then sent to the Nineuites when as long tyme he had bestowed his labour in the seruice of God and his Church This booke is partlie Historicall and partlie instruction or didascalye◠For he declareth what came to passe vnto him after that he woulde flye from the calling of God and afterwarde also what was the effect or ende of his Prophecie and all this is one parte But in the meane tyme he sheweth what kinde of doctrine he was commaunded to delyuer or carie to the Nineuites In the ende he wryteth a song of thanksgeuing Therefore this later parte containeth the doctrine and is not a simple narration onely Nowe I come to the wordes Chap. 1. The text ¶ And the worde of the Lorde came to Ionas the sonne of Amittai saying Aryse goe to Nineueh to that great Citie and crye against it because the wickednesse of them is come vp before my face Caluin IOnas séemeth here as I haue touched already couertly to note that hée was before this tyme called to the office of teaching for that after that sort he speaketh as if he compiled this Historie together with his ordinarie function The worde of God therefore beganne not onely to come to Ionas when he was sent to Nineueh but when he was an ordinarie Prophet the Lorde woulde also transferre his labour to other Nations But that he was sēt vnto Nineueh it might be that the Lord werie of the obstinacie of his owne people woulde shewe an example of godlie docilitie in a prophane and incircumcised Nation whereby he might make the Israelites the more inexcusable They outwardlie gaue honor to true pietie they bosted that they were a holy people Circumcision was vnto them a token and pledge of the couenaunt of God yet despised they all the Prophetes that teaching with them might be vnprofitable It is therfore propable that the Prophete was taken awaye from them that the Nineuites with their example might augment the crime of the people of Israel for that in thrée dayes they were conuerted vnto God after that Ionas preached there But with the Israelites and their Gentiles nothing long tyme he profited when as yet sufficientlie was his authoritie established and that vnto their profite as we haue sayd of late For Ionas prophecied that the kingdome of Israel as yet shoulde continue although they were worthy to perishe the Lorde yet performed that which he had spoken by the mouth of his seruaunt They ought therefore to haue embraced his doctrine not onely because it was of God but also because the Lorde woulde haue it to be amiable vnto them And I truelie doo not doubte but that the ingratitude of the people by this meanes was increased séeing that the Nineuits repented at the voyce of Ionas and that in short tyme but the Israelites alwayes continued hardened in their stubbornnesse And therefore certaine men more subtilly then wyselie doo expounde this place of Math. 12. This peruerse generation séeketh a signe and there shall no sygne be geuen vnto it but the signe of the Prophete Ionas thus they saye that the Gospel shoulde be transported vnto the Gentiles euen as Ionas was ledde awaye from his owne Nation and geuen a Teacher vnto forraine and prophane Nations And vnder that they wyll haue to lye hidden the calling of the Gentiles many yéeres to come as if Christe sayde that he woulde after come to the Gentiles when he had proued the desperate wickednesse of his elected people But because Christe plainelie applyeth the simylitude it is not our parte this way or that way to drawe his wordes And he restraineth the figure to this one sence that is euen as Ionas was thrée dayes in the bellye of the Whale so must hee be three dayes in the bowels of the earth as if he should saye that in this he wyll be lyke vnto Ionas because he shal be a reuiued Prophete And this thing sayde Iesus aduisedlie because he perceyued both him selfe to be contempned of the Iewes and his labour vnto them to be vnprofitable Seeing that at this time nowe you geue no eare vnto mée neither get I among you any estimation hereafter wyll I be a newe Prophete that is after the resurrection so then wyl I beginne to speake more effectuously aswell with the Iewes as with the Gentyles euen as Ionas conuerted Nineueh when he was returned to lyfe This is therefore the plaine meaning of this place Therefore was not Ionas a figure of Christ for that he was sent away vnto the Gentiles but because after thrée dayes he was reuiued when he was in a maner a dead man Whatsoeuer it be we see that Ionas is appointed a Teacher to the Nineuits after that some whyle he had exercised the office of a Prophete among the people of Israel They which saye that then was made a shewe of the calling of the Gentiles yet to come they bring some thing plausible or to be borne with but they seeme not to vse sounde reason for this was an extraordinarye thinge Therefore not as yet did God manifestly shewe what thing hee woulde doo by the comming of Christe Euen as when Naaman the Syrian was conuerted vnto the faith and a fewe others God then altered nothing in the accustomed order For alwayes there was a speciall calling of the generation of Abraham and alwayes Religion was shut vp within his auncient boūds and alwayes this was certaine that God dealt not so with other Nations as with the Iewes because he reuealed not vnto them his iudgements God therefore vntyll the comming of Christe would haue the adoption of the generation of Abraham continew fyrme and sure so that the Iewes might excell aboue all other people and might differ in this frée priueledge or prerogatiue that they might be a people holie and elect But the Authors contrarie opinion doo saye that the Nineuits were turned vnto the Lorde without cyrcumcision that is true but I knowe not whether their conuersion were true and right of the which mention shal be made hereafter and then of that matter I wyl God-wylling more at large entreate But this séemeth rather probable that the Nineuits were so touched with the rebukes and threatninges of the Prophete that humbly they besought God to auerte his indignation God then once forgaue them what after came to passe it euidently appeareth not Truely it is not lykelie that all the whole Citie was conuerted vnto god For immediatlie after that Cttie was verie hurtful aswel to the Israelites as to the Iewes and with continuall destructions was the Church of God
afflicted by the Nineuits and séeing it is so certainely it wanteth all likelyhood or coulor of trueth that they truelie repented from the harte But the full discourse of this matter I leaue to another place Let vs goe forwarde nowe in the texte Arise goe to Nineueh into that great Citie Nineueh is called a great Citie and not vnworthily which was as prophane wryters testifie in compasse about 400. furlongs and we shall sée that Ionas walked thrée whole dayes through the stréetes of the Citie whereby it foloweth that it was a most spatious Citie and so it is agreed vpon with all wryters Prophane wryters call it Ninus and saye that this name was geuen it by the founder thereof because Ninus the sonne of Betus buylded it But more truely iudge they which thinke it to be an Hebrew name Then those thinges which Herodotus and Diodorus and the lyke doo wryte aswell of originall of the Citie as of the whole progresse of the kingdom are certainely â—aygned and those fables may with 〈◊〉 all labour be refelled by the testimonies of the sacred Scripture And yet was this set foorth by the gâ—â—er all consent of all men that Nineueh was an ample and well defenced Citie Babilon was after buylded by Semyramis which was the wyfe of Betus Shée after the death of hir husbande woulde declare that shée also dyd excell in corage and industrie and that shée was not of a womans disposition But asmuch as concerneth the buylder of Nineueh it is certaine that Citie was first buylded by Assur I know not whether it were augmented by Ninus I leaue this therefore in the playne fielde because I wyll not contende about a doubtfull matter but certaine it is the fyrst beginner of this Citie by the testimony of Moyses was Assur Asmuch as toucheth the greatnesse of the Citie although prophane wryters had neuer spoken worde therof yet this testimony of Ionas ought to satisfie vs But when he is commaunded to aryse and goe to Nineueh the Lorde geueth nowe some hope of profite euen as also effectuouslie he wrought by the hande of his seruaunt Nahum when he remayned at home he prophecied against Nineueh but by another aduise and to another ende For because the people then were myserablie afflicted and sawe the Empyre or Monarchie to florishe in Assyria they might haue dispayred had they not bene comforted Nahum therefore sheweth that God wyl be Iudge against the Nineuits and although for a tyme he doo nourishe them and comfort them yet the horrible vengeaunce of the which he preached he declared to be euen readie to fall vpon them Nahum therefore was not geuen as a Teacher to the Nineuits but onely a foreshewer of Gods vengeaunce to fall vpon them that the Iewes by this comfort might fortifie their fayth when they perceyued that the Lorde had not altogether reiected them but that hee once woulde reuenge their iniuries The care of Ionas was otherwise For he was sent into the very Citie that he might moue the Nineuites to repentaunce Nowe whereas the Lorde spake plainely of the greatnesse of the Citie by this meaneâ— hee woulde arme his seruaunt with constancie least hée might be terrifyed with the gorgeousnesse ritches and force of that Citie For we know howe harde a thing it is to vndertake great and waighty charges cheefely when we perceiue our 〈◊〉 destitute of Abilytie If we haue to doâ— with many and mightye aduersaries we are not onely discoraged but euen our very spirits fayle vs Therefore least the greatnesse of Nineueh might stryke a terror into Ionas he is in good time hâ—â—re made redy and armed with constancy heare saith God Goâ— therefore to Nineueh neyther let the strength of that Monarchie staye thée 〈◊〉 fulfilling my commaundement that is that thoâ—â—he weâ—â— Nineueh their â—â—â—â—â—nesse and denounce vnto them their 〈…〉 except theyrâ— peâ—lâ— Now therefore 〈…〉 to what ende it was called Nineueh that great Citie neither yeâ— for any other cause ought this to be spoken to Ionas â–ª For I doubt not but at that time the Israelites vnderstande that the Citie was 〈◊〉 and also that it was 〈◊〉 with strength and a great multitude of men But the Lorde would set before his seruaunts eyes the thing that might staye him from doing his dutye â–ª Goâ— therefore saith God into that great Citie In fine God woulde by this maner trye the minde of Ionas whether hée preferred his commaundement before all the impediments of this worlde And this is a true triall of our obedience when as we simplye obaye God howsoeuer diuers impediments doo sette them selues againste vs and doo stoppe vs and no waye to escape doo appeare but yet with shut eyes as it were we followe on whether God sendeth vs and doo not dispayre that hée wyll geue vs strengthe and that he will reach forth his hand as often as â—â—de shal requyre to the ouer comming of all difficulties the Lord would therfore thus deale with Ionas as if he should say Caste in thy minde who I am and he content with mine authoritie For if any thing hinder thee I haue remedieâ— alwayes ready in my hand 〈◊〉 yeelde thy selfe into my power aâ—deâ—e 〈◊〉 the thyng which I commaunde â—hee this in the same Therefore as ofte as God requyreth any thing of vs and yet we thinke eyther the thing to be impossyble or harde to be accomplyshed that the some oâ— duty doth requyre let this come into our mindes that nothing is in the world what he ought not to yeelde to the 〈…〉 of God â–ª it shâ—ll 〈…〉 to passe that wee shall gather 〈◊〉 spirites and take 〈◊〉 to vs neyther shal any thing 〈…〉 our right 〈◊〉 althoughe the whole worlde should resistâ— god It followe thâ— Crie against â—â— for the wickednesse then to come before 〈◊〉 〈…〉 against iâ—â— â–ª This 〈◊〉 are lothesome 〈…〉 For we knowe that men in their power are puffed vp with pride And seeing at that time there â–ª was 〈◊〉 onely Monarchie in the world whose cheefe feate was Nineueh scarse with patient cares 〈◊〉 any teacher bee admitted with them although he 〈◊〉 in 〈…〉 beâ— with some exellency or had gotten 〈…〉 also bring vnto theâ—â— pleasaunt tidings But Ionas 〈◊〉 a for raiâ—er a man of base degree without authority and beside that euen at the first he denounceth destruction to the Ninâ—â—uitâ— he eryeth against them he chideth them he 〈◊〉 against them and threaâ—â—eth them and 〈…〉 sooth we see them howe harde was this commandement which God commaundeth his Prophet to crye against the Nineuits Moreouer there is For their wickednesse is come vp before mee God by this parcell confirmeth his seruaunt Ionas as if he sayde There is no reason that as a mortal man thou shouldest brable with them but I doo appoint thée my messenger that thou mayst cyte them before my throne And this ought to haue bene of great force to haue animated Ionas euen for that he dealt not with the Nineuits as a