A commentary upon the three first chapters of the first Epistle general of St.…A commentary upon the three first chapters of the first Epistle generall of St.…

The God and Father of our Lord Jesus Christ, &c.

The God and Father of our Lord Iesus Christ, &c.

This periphrasis is used to distinguish our God from the god of Turks, Jews, and Pagans.

This periphrasis is used to distinguish our God from the god of Turkes, Jewes, and Pagans.

The Lord was used to be known to the old Church by the names of the God of Abraham, the God of Isaac, and the God of Jacob: but now in the Church of the Christians he is celebrated by the name of the God and Father of our Lord Jesus Christ.

The Lord was used to be knowne to the olde Church by the names of the God of Abraham, the God of Isaac, and the God of Iacob: but now in the Church of the Christians he is celebrated by the name of the God and Father of our Lord Iesus Christ.

1. 1How God is the God of Christ.
2. 2[Greek or Hebrew] but not [Greek or Hebrew].〈non-Latin alphabet〉 but not 〈non-Latin alphabet〉.

¹And as he is the God of Christ, so he is the Father of Christ: his God in respect of his humane nature, and his father in respect of his divine nature: such an high Priest it became us to have, as was after the order of Melchizedek without father or mother. For so wa• Christ without father, as man, without mother, as God: now in that he is here said to have a father, it is to be understood of his divine nature,² in respect of which by an eternal generation the person of the Son was begotten of the Father: dreadful is this mystery, and most difficult to be understood, or conceived, and the rather because nothing carnal or earthly is here to be imagined. For the Son was not begotten, as sons amongst men are: but after a more admirable and more excelling manner, neither know I how to express a way of conceiving of this generation better then by way of negation, denying unto it, whatsoever hath imperfection.

¹And as he is the God of Christ, so he is the Father of Christ: his God in respect of his humane nature, and his father in respect of his divine nature: such an high Priest it became us to have, as was after the order of Melchisedech without father or mother. For so wa• Christ without father, as man, without mother, as God: now in that he is here said to have a father, it is to be understood of his divine nature,² in respect of which by an eternall generation the person of the Son was begotten of the Father: dreadfull is this mystery, and most difficult to be understood, or conceived, and the rather because nothing c•rnall or earthly is here to be imagined. For the Son was not begotten, as sons amongst men are: but after a more admirable and more excelling maner, neither know I how to expresse a way of conceiving of this generation better then by way of negation, denying unto it, whatsoever hath imperfection.

1. 1How God is the Father of Christ.

There is a threefold generation.

¹The first is corporeal, called i• Schools Logical and predicamental, and this i• of bodily things, which by themselves, and out of themselves, and without themselves do beget. The second is transcendent and metaphysical, and this is of spirits, and is men••ll. For here the mind as an uncomp•unded subject, doth not o•• of it self, but by it self, and in it self beget, and thus it begets contemplation or reason, thoughts or affections. The third is supre••• and singular, ²or […], and that is that generation, by which the Father in himself, and by himself, by nature, and not by faculty or power, begets the Son, and this is that, which in this place is to be conceived of: so that we must as•e•d highe•, then the geni•u•• of bodies, or souls, and ⟨p. 31⟩when we are come to the Ocean, that is beyond and highs, then either of those, we must rest and wonder, especially taking heed to our thoughts, a• in other things, so that in three things we imagine no likeness between the Father begetting the Son in the Trinity, and earthly fathers begetting their sons in the world.

¹The first is corporeall, called i• Schooles Logicall and predicamentall, and this i• of bodily things, which by themselves, and out of themselves, and without themselves doe beget. The second is transcendent and metaphysicall, and this is of spirits, and is men••ll. For here the minde as an uncompunded subject, doth not o of it selfe, but by it selfe, and in it selfe beget, and thus it begets contemplation or reason, thoughts or affections. The third is supre and singular,

First here is no priority in time between the father and th• son,¹ as in some sense there is in corporeal generations. For Christ is of the Father, but not after the father.

First here is no priority in time betweene the father and th• sonne,¹ as in some sense there is in corporeall generations. For Christ is of the Father, but not after the father.

1. 1Three things wherein Christs generation is not like ours.

Secondly, there is no inequality: the son is not lesser, then the father. For Christ is coequal, as well as coeternal.

Secondly, there is no inequality: the son is not lesser, then the father. For Christ is coequall, as well as coeternall.

Thirdly, here is no division: the son is not divided from the father. For Christ is not only like the father [Greek or Hebrew], but of the same substance with the father, he is [Greek or Hebrew].¹

Thirdly, here is no division: the son is not divided from the father. For Christ is not only like the father 〈non-Latin alphabet〉, but of the same substance with the father, he is 〈non-Latin alphabet〉.¹

1. 1Uses.Vses.

The consideration of this doctrine, that Christ is Gods son, may serve for divers uses. For as it may confirm us in the detestation of the blasphemous wickedness of the Jews, that would never receive the doctrine, that ^hChrist was the son of God: so it may diversly both instruct, and comfort: It may instruct us three ways. For first, here we may see, that it is a matter of necessity to be believed, and accordingly we should labour to inform our selves aright in this doctrine, as being a point should be illustrious in the Churches of the Christians, and the rather because of that promise, that whosoever shall confess that Jesus is the son of Godⁱ, God dwelleth in him, and he in God. Secondly we may hence gather our own dignity. For if this be an honour unto Christ to have God to be his father, then what reason have poor Christians to rejoice, considering that whatsoever they are in this world, yet they have no worse then the true God, the great Jehovah to be their father also? Thirdly, from hence by inference we may learn our duty to God: For by this doctrine we hear, that God is the father of Christ, now by other Scriptures we may observe, how Christ ••ryed himself toward his father, and from him we may learn, how to order our behaviour also.

The consideration of this doctrine, that Christ is Gods son, may serve for divers uses. For as it may confirme us in the detestation of the blasphemous wickednesse of the Jewes, that would never receive the doctrine, that ^hChrist was the son of God: so it may diversly both instruct, and comfort: It may instruct us three wayes. For first, here we may see, that it is a matter of necessity to be beleeved, and accordingly we should labour to informe our selves aright in this doctrine, as being a point should bee illustrious in the Churches of the Christians, and the rather because of that promise, that whosoever shall confesse that Iesus is the son of Godⁱ, God dwelleth in him, and hee in God. Secondly we may hence gather our owne dignity. For if this bee an honour unto Christ to have God to be his father, then what reason have poore Christians to rejoyce, considering that whatsoever they are in this world, yet they have no worse then the true God, the great Iovah to be their father also? Thirdly, from hence by inference we may learn our duty to God: For by this doctrine we heare, that God is the father of Christ, now by other Scriptures we may observe, how Christ ryed himselfe toward his father, and from him we may learne, how to order our behaviour also.

Three things are memorable in Christ. 1. Hi• […]. 2. His patience and humility. 3. And his willingness to die:¹ all inferred upon this consideration, that God was his father. For first, ^kIf the father work, the son worketh also, yea whatsoever the Father did, the Son did also. Yea Christ did not desire to be believed, when he said, he was Gods son, further, then he proved it, ^lby doing the works of his father. And for his patience and humility it was admirable. This son of God had not whereon to lay his head: he endured the impious contradictions of vile sinners, he would not tempt God by presumptuous trusting upon extraordinary support, when ordinary means was ^moffered▪ he was to be consecrated through afflictions, and ⁿto learn obedience by what he suffered ▪ and when he had suits to God his father, he doth in all humility pray and importune, yea h•• used strong cries in the days of his ••esh, and left his father to expound the meaning of his prayer: ^oalso by the good pleasure of his own will •ven to honour him, as he thought best for him. And for his willingness to die in the •3. of John he useth that as a reason, why he could gladly go out of the world, because it was nothing el•e, ^pbut to go to his father.

Three things are memorable in Christ. 1. Hi . 2. His patience and humility. 3. And his willingnesse to die:

In all these we, that are younger brothers, should learn, how to order our selves aright toward God. If we call God father, we should do the works of our father, and never desire to be longer reputed the children of God, then by our works we could show our generation to be of God by resembling his holiness. And for patience and humility, we are specially charged with it by Christ, even to learn of him to be lowly and meek, and it is a great shame for us to make so much ado about our crosses, when we consider ⟨p. 32⟩the patience of Christ, or to think it much if we be not heard in our prayers at the first, or as we would have it in the letter of our desires, when we observe the carriage herein of God towards Christ the son of his love.

In all these we, that are yonger brothers, should learne, how to order our selves aright toward God. If we call God father, we should do the works of our father, and never desire to be longer reputed the children of God, then by our workes we could shew our generation to be of God by resembling his holinesse. And for patience and humility, we are specially charged with it by Christ, even to learne of him to be lowly and meeke, and it is a great shame for us to make so much adoe about our crosses, when we consider ⟨p. 32⟩the patience of Christ, or to thinke it much if we bee not heard in our prayers at the first, or as we would have it in the letter of our desires, when we observe the cariage herein of God towards Christ the son of his love.

And as this doctrine doth instruct, so it doth comfort, and that especially three ways: 1. For first it may comfort us against all the difficulties of sanctification, and against all the power of Satan. For as this doctrine tells us, that Christ is the son of God, so other Scripture doth assure us, that he will mightily prove himself to be the son of God by the spirit of sanctification, showing his power in throwing down and dissolving ^qthe works of the Devil. 2. Secondly, it may comfort us in all our suits to God. For as by other Scriptures we know, that Christ is our advocate and hath taken upon him to present our prayers to God: so by this doctrine we may gather the success. We are sure to speed well, when we have the Kings son to put up our petitions, and the rather because Christ doth desire to show his greatness with his Father by obtaining our requests at his hands. For thereby the Father is glorified in his son, and God loves us so much the better, because we love Christ, and believe, that he came from his Father, and show it by using ^rhim as our Mediator: and indeed what need we any other to the King, then the Kings son. And thirdly, it may comfort us in respect of the hope of preferment by his service: we cannot serve a more honourable Lord. Many times if we serve earthly Princes, they may neglect us. For we seldom see all the followers of the greatest Princes come to preferment: but if Princes on earth were never so honourable, that they did purpose to exalt every one of their servants, yet under that hope men may consume all their means, and in the end die beggars, because the Prince may dye, before they get their preferment; but it is not so with Christians in their service of Christ. For as for greatness he is the King of all kings, and himself Lord of all lords ▪ so for well, he never neglected any, that served in truth and sincerity, and besides he cannot die. For he hath life in himself, and therefore blessed are they, that serve him, and trust in his goodness. For he ever liveth to make request for […] have ••tten them to himself, that where he is, there they may be also.

And as this doctrine doth instruct, so it doth comfort, and that especially three wayes: 1. For first it may comfort us against all the difficulties of sanctification, and against all the power of Satan. For as this doctrine tells us, that Christ is the son of God, so other Scripture doth assure us, that he will mightily prove himselfe to be the son of God by the spirit of sanctification, shewing his power in throwing downe and dissolving

Thus of the manner of propounding: The places or arguments of Consolation follow. The first is taken from their regeneration, which is amplified here, 1. by the impulsive cause, the abundant mercy of God: 2. by the effect, a lively hope: 3. by the cause of merit, or efficacy, the resurrection of Jesus Christ.

Thus of the maner of propounding: The places or arguments of Consolation follow. The first is taken from their regeneration, which is amplified here, 1. by the impulsive cause, the abundant mercy of God: 2. by the effect, a lively hope: 3. by the cause of merit, or efficacy, the resurrection of Iesus Christ.

¹Two things may be noted from the coherence: 1. the necessity of the new birth: 2. the honour of it. The necessity, in that it is so chained and linked, that it is apparent, we can no way have ^smercy from God, nor glory in heaven, unless we be borne again. 2. The honour of it may appear, in that it is a work, that stands in relation to the mercy of God, the glory of heaven,³ the resurrection of Christ, the power of God, &c. all which belong to this admirable work of the new birth.

¹Two things may be noted from the coherence: 1. the necessity of the new birth: 2. the honor of it. The necessity, in that it is so chained and linked, that it is apparant, we can no way have ^smercy from God, nor glory in heaven, unlesse we be borne againe. 2. The honor of it may appeare, in that it is a worke, that stands in relation to the mercy of God, the glory of heaven,³ the resurrection of Christ, the power of God, &c. all which belong to this admirable worke of the new birth.

1. 1The necessity of the new birth.
2. sJohn 3.5. 2 Cor. 5.17.Iohn 3.5. 2 Cor. 5.17.
3. 3The honour of the new birth.The honor of the new birth.