foundation in a right faith He calleth their faithe moste holy that thei maie rest soundly vppon it and leanyng vnto the strength thereof maie neuer wauer But for as muche as the whole perfection of man doeth consist in faith it seemeth to be an vnseemely thyng that he biddeth to builde an other buildyng as though faith did onely begin a man The Apostle aunswereth this question when he addeth by and by that men are builded vpon faithe loue being ioyned withall Vnleast it may be that some man had rather take it thus that men are builded in faithe so farre as thei profite therein And truely they daily goyng forwarde in faithe doe cause that it riseth into a full buildyng By this meanes the Apostle would teach that we must growe in faithe that wee must bee earnest in praier and that wee must holde fast our callyng in loue Praiyng in the Spirite This is the waie of continuance if wee bee instructed with the power of God Therefore as often as wee speake of the constantnesse of faithe we muste flie vnto praier And because we commonly praie slaighlie he addeth in the Spirite as if he should saie that there is so greate slacknesse and so greate coldnesse of our fleshe that none can praie a right vnlesse he bee stirred vp with the Spirite of God that wee are so readie to mistruste and fearfulnesse that no man dareth call God Father except the same Spirite doe teache hym For frō hence commeth carefulnesse hence heate andearnestnesse hēce chearfulnesse hence hope of obtainyng hence finally come those vnspeakable gronynges of whiche Paule speaketh Rom. 8. Therefore Iude teacheth not without cause that no man can praie as he ought except the Spirite bee his guide 21 Keepe your selues in Loue. He placeth Loue as the keeper and guide of our life not that he maie set it against the grace of God but because this is the right course of our callyng if we goe forward in Loue. And because many thynges doe intice vs to backsliding that it is hard to keepe our selues sounde vnto God vnto the ende he recalleth the faithfull vnto the laste daie For the verie waityng for that daie ought to staie vs vp that wee neuer fainte Otherwaies wee muste needes quaile euerie moment And it is to bee noted that he will not haue vs to hope for eternall life but from the mercie of Christe For he shall so bee our Iudge that he holdeth the free benefite of Redemption purchased by hym as a rule to iudge by 22 And haue compassion on some He ioyneth an other exhortation how the faithfull ought to behaue them selues in correctyng their brethren that thei maie bryng them vnto the Lorde And he teacheth that thei are diuerslie to bee dealt with to wit euery manne accordyng to his disposition For towardes the gentle and suche as are willyng to be taught wee must vse gentlenesse Others are more hard therefore to be brought vnder with feare This is the puttyng of a difference whiche he spake of The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is puttyng difference I knowe not why Erasmus should rather chuse to translate it Passiuelie seyng it is doubtfull and the Actiue signification doeth farre better agree with the text Therefore the somme is that if wee will prouide for the safetie of them that do fall We must consider the inclination of euery manne that thei whiche are gentle and tractable bee gently called backe into the waie as worthie of compassion but if any be stubberne let hym bee corrected more sharpely And because sharpenesse is almoste hurtfull he excuseth it by the necessitie because thei cannot otherwaies bee preserued whiche dooe not followe good counsailes of their owne accorde Further he vseth an excellent borowed speeche For where there is no daunger of burnyng wee doubte not with violence to pull hym whom we desire to haue safe neither in deede were it inough to beeken with their finger or gentely to reache out the hande So also their safetie is to bee prouided for whiche would not come vnto God vnleast thei were hardly drawne The old interpretation doeth farre differ whiche readyng is yet found in many Greeke copies Reprooue theim that are iudged saith the old interpreter But that former sence dooeth better agree and in my iudgemente it is true and naturall The woorde to keepe is translated vnto menne not that thei are authours of safetie but Ministers 23 Hatyng This place whiche otherwaies dooeth seeme darcke shall haue no hardnesse the borowed speeche beyng wel expounded He willeth that the faithfull doe not onely take heede of the touchyng of vices But that no infection doe fasten vpon them he teacheth that whatsoeuer is nere and alied be auoided As if we speake of in chastitie wee will saie that all prouocations to luste muste bee taken awaie That shal bee yet made more plaine if the speeche bee made full to wit that we hate not onely the fleshe but the garmēt which is defiled with the touching of it For this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. and serueth to amplification Therefore he doeth not so muche permitt euill to bee nourished by sufferaunce that rather he bideth all preparations and all additions as thei call them to be cutte of 24 And to hym that is able to keepe He shutteth vp his Epistle with the praise of God in whiche he sheweth that our exhortations can dooe nothyng neither our endeuours except the effecte proceede frō the power of God Some copies haue Them whiche readyng if wee receiue the sence shal bee in deede it is your parte to endeuour that thei maie be safe but it pertaineth to God onely to performe the same Yet the other readyng pleaseth me better in whiche also there is an alludyng vnto the former sentence For after that he hath exhorted the faithfull to saue that whiche was lost to the ende that thei might knowe that al endeuours will be to none effecte excepte God woorke He doeth in deede witnesse that thei can not otherwise bee saued then by the power of God Albeeit in this laste parte there is an other Verbe that is to saie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche soundeth to keepe So he should haue respect to that former member where he saied Saue or Keepe your selues FINIS An Epistle of M. Ihon Caluin containyng diuers necessarie poinctes of knowledge tendyng to constancie in the truthe in the tyme of affliction written to a Freend Caluin N.S.D. To certaine controuersies of godly Bretheren THE calamitie of the Church N. doeth not a little greeue vs but because God doeth now seeme to loose the races of Sathan and the wicked that he maie exercize those that bee his we must paciently beare our estate In the meane tyme he is to be intreated that for his mercies sake he will spare the weaknesse of his tender and little flocke But who so thinketh that it goeth miserablie with the Churche so often as it is assailed with the furie or cruell
proceede from him must not be held of power to binde the consciences of men 2. Cor. 2.12 In all whiche as the Lorde Iesus hath troden the Winepresse alone 2. Cor. 1.24 1. Tim. 4.1 Esa 63.3 and carried captiue for euermore what soeuer might withstande the saluation of his and by his Spirite directed vs into the light and vse of the same so in the like power of the same Spirite he sealeth vnto the consciences of men the sounde warrant of the infinite fauour of GOD in the righteousnesse of his Sonne to the free and sure enioiyng of al the rest Rom. 8.9 And as who so hath not the Spirite of Christ is none of his Gala. 5.22.23 whereby is seuered the states of men so the same Spirite is discerned by his effectes whiche because in this case thei are of two sortes it shall be profitable in a worde to weigh them a parte that in the effectuall triall of the same the children of God maie in a sounde experience of the power of Christ in their owne soules bee cheared vnto constancie in euery good duetie against Sathan and men and the vaine dissemblers Heretiques tyme seruers Epicures and carnall Gospellers with the like who swarme euery where maie if thei had eyes to see perceiue their iust cause to returne and to humble their soules vnto the obedience of the Lorde The first effecte therefore is an inwarde witnesse vnto the soule of the infinite loue and free grace of God by faith in the righteousnesse of Christ Rom. 8.16 and whereby is giuen boldnesse with an assured trust to rest vpon hym in euery distresse and to repaire vnto hym with callyng vpon his name As it is written Gala. 4.6 Because ye are Sonnes God hath sent the Spirit of his Sonne into your hartes criyng Abba Father Whiche although for a tyme it seeme to bee hid and beyng as it were raked vnder the ashes of our owne corruption yet because it is a plâ—dge of the loue of God which is not for a daie but perpetuall in his Sonne For whom he loueth Ihon. 13.1 he loueth them to the ende and working in vs an effectuall callyng Rom. 11.29 which with God is without repentaunce Rom. 8.30 it sealeth vnto vs the truthe of a sure election and so consequently that there is no feare of fallyng awaie because we rest not on any strength of our owne but vpon the resolute coÌ„tinuance of the loue of God and the infinite truth of his worde and grace The other effect is more apparaÌ„tly seen For by faith he doeth purifie the hart Acts. 15.9 Rom. 6.4 Rom. â— 5.6.7.8 causeth a true hatred and continual diying vnto sinne and daiely quickeneth vnto the obedience of the Lorde chaungeth the naturall disposition of the whole soule and body and frameth it to the will of God Psal 69.9 and worketh a feruent loue aboue all thynges vnto the Lord and to those that be his with coÌ„tinuall callyng vpon his name according to his wil. And these effectes as thei are peculier to the Spirite of Christ and haue not been in a right purpose namely for the glorie of God and the good of his in any other then in the Sainctes of God so in whom soeuer these effectes are founde though with much weakenesse Who so hath the fruites of the Spirite hath the Spirite 2. Pet. 1.10 so it be in truth and with out hypocrisie it shall euer bee founde to bee most true that where is the effectes there is the cause to whom thei belong So that by this right discernyng of the fruites of the Spirite of the Lorde Jesus and the hauyng of the same we maie truely gather that we haue hymself so as is meant in the worde of God and so are surely grafted into Christ and maie assure our hartes before him both for our selues and others what soeuer other waies our feare and feelyng be for the tyme. For if at sometymes wee maie finde that in some measure wee haue had these effectes the true fruites of a liuely faithe and so the assuraunces of our election and saluation by Christ then is there no iust cause of any feare if wee mourne vnto the repossessing of our peace againe Rom. 11.29 because the giftes and callynges of God are without repentance And if it bee obiected that wee haue felt the fauour of the Lorde but now it is gone and cleane tourned awaie as that obiection is most vntrue so to thinke on that fashion is to suppose an impossible thyng For God neuer chaungeth his owne purpose but what soeuer he hath purposed shall stand 2. Tim. 2.19 and his counsell shall take effect whatsoeuer lets be against it Wherevpon we maie rightly gather that who soeuer hath a certaine testimonie of his faithe and saluation in all his life maie be assured that it is there stil and shall bee vnto the ende although for a tyme thei feele it not nor perceiue the working of it For it doeth not followe that a little child hath no reasonable soule because he hath not the vse of it or that the Trees be dead in Winter because thei beare no fruite or that there is no Fire because there is no flame Againe Rom. 8.10 2. Cor. 5.17 Reue. 21.5 the Lorde Iesus Christ killeth in vs that is beginneth to kil in vs the whole bodie of sinne and maketh all thinges newe concernyng the qualitie thereof so that our vnderstandyng and iudgement is lightened and gouerned that it beginneth to approue of those good thynges which before it misliked our will also is cleansed to the hatred of sinne and desire of those thynges that be good and our affection beginne to flie and eschewe what is forbidden and to embrace and followe that whiche is commended of the Lorde The whiche inwarde power of the Spirite of Christ if wee feele in effect and working in our owne soule or see the care it leadeth others vnto the conclusion is infallible and plaine that wee haue faith and so consequently Jesus Christ eternall life But it is obiected how can there be assuraunce of the vndoubted fauour of the Lorde and of saluation seeyng all men are sinners not onely in that euery man is corrupted by nature but that the corrupt nature of man doth daily bryng forth effectes accordyng to the same mouynges prouocations consentynges and actions contrarie to the will of God yea seing all doe sinne The aunswere is easie that albeit euery one hath continually in hym those thynges that bee in them selues infinitely offensiue before the Lorde yet the distaunce is not so much betweene heauen and earth as the difference is great betweene sinner and sinner that is betweene hym in whom sinne raigneth and hym in whom sinne is Of the first the Apostle commaundeth such as feare God that sinne doe not raigne in them Rom. 6.12 that is haue power to leade theÌ„ with delight in the waie of euill And
hée speaketh is an heap of vnrighteousnesse Yet I doo more willingly allowe of the first or second exposition and because they fall both to one end I leaue the iudgement frée to the readers which of them be more fit 18 We know that whosoeuer is of God If thou takest the children of god to be altogether cleane and frée from sinne as fantasticall men doo faine the Apostle shall be contrarie to himselfe for by this meanes hée should take away from amongst bretheren the indeauour of praying Therfore he saith they doo not sinne which fall not vtterly away from the grace of God And hence hée would inferre that we must pray for all the children of God because they sinne not vnto death The proofe is added Because euery one that is borne of God kéepeth himselfe that is dooth kéepe himselfe in the feare of God suffereth not himselfe so to be with violence carried away that the sense of godlynesse béeing extinguished he whollye giueth himselfe to the diuell and to the flesh For when he saith That he is not touched of that wicked one It is to be referred to the deadly wound For the children of GOD are not frée from the woundes of Sathan but they so beate backe his strokes with the shield of faith that they pearce not to the very heart Therefore the spirituall life is neuer extinguished in them This is that Not to sinne when the godly doo indéede fall thorough the infirmitie of the flesh but they mourne vnder the burden of sinne they are displeased with themselues they cease not to feare God Keepeth himselfe That which is proper to God he applyeth vnto vs. For it euery of vs be the kéeper of his owne saluation it wil be a miserable defence Therfore Christ praieth his father that he wil kéep vs. Iohn 17.11 signifieng that this is not in our power The defenders of frée will snatch vp this spéech that they might therby proue that wee are deliuered from sinne partly by the grace of God and partly by our owne power But they doe not obserue that the faithfull haue not of themselues the keeping whereof the Apostle speaketh Nor indéede doth he héere publish their strength as if they did kéepe themselues by their owne power but onely he teacheth that they resist Satan that they be neuer deadly wounded with his dartes And we know that we are neuer prepared to battaile with anie other armour then the armour of God Let therefore the faithfull kéepe themselues from sinne euen as they are kept of God 19 We know that we are of God and the whole world lyeth in wickednesse 20 But we know that the sonne of God is come and hath giuen vs a minde to knowe him which is true and we are in him which is true in his sonne Iesus Christ This is true God and life eternall 21 Little children keep your selues from Idolls Amen 19 WE are of God By the former doctrine he taketh occasion to exhort for that which he had sayd in common of all the children of God he now applyeth to them vnto whom he wrote and that that hée might pricke them forward to auoyde sinne and incourage them to withstande the assaultes of Sathan Let the readers note that this indéed is true faith which applieth that I may speake so the grace of God vnto vs. For the Apostle dooth not acknowledge anye other to be faithfull excepte such as assemble themselues into the order of the children of God Neither indéede doth he alledge a probable coniecture as the schoolemen speake for trust For he saith That we knowe The summe hath this drifte Séeing we are borne of God that we must indeauour our selues that béeing seperated from the world we may prooue by holinesse of life that we are not in vaine called to so great dignitie And this admonition is very néedfull to all the godly For whether soeuer they turne their eyes Satan hath readie enticements whereby he maye drawe them from God Therefore it would be hard for them to holde a right course excepte their calling were more of account with them then all worldly lets Therefore that we maye bée rightly armed to striue these two must bée helde That the world is wicked and that our calling is of God Vnder the name of the World there is no doubt but the Apostle to â—â—prehendeth all mankinde When he sayth It lyeth in wickednesse He placeth it vnder the gouernment of Satan There is no cause therefore why we should doubt to shunne the world which contemning God dooth gaue it selfe into the bondage of Satan ther is not why we should feare the disagréement thereof because it is a straunger from God Finally séeing corruption possesseth the whole Nature the faithfull must studie to denie themselues Séeing that in the worlde there is nothing séene but iniquitie and wickednesse 〈◊〉 is of necessitie that they giue the farewell to flesh and bloude that they may followe God Yet that other must together be added That it is god who hath called them that they may set his ayde against al the â—â—â—gins of the world and of Satan 20 But we knowe that the sonne of God is come Because the children of God are assailed euery way he dooth as we haue sayde incourage and exhort them by this means to a constant resistaunce because they fight vnder the conduct of God doo certainly know that they are gouerned by his spirite And now he sheweth from wheÌ„ce that knowledge is chiefely to be fetched He saieth therefore the God is so made knowen vnto vs in Christ that now there is no cause of doubting The Apostle doth not rashly incline into this part For except our faith were soundly grounded in God we shall neuer remaine constant in the conflict For this cause the Apostle teacheth that by the benefite of Christ we haue attained vnto an assured knowledge of the true God that we wauer not vnstaide The True God he vnderstandeth not him that is true but him who in very déede is God that hée may discerne him from all Idolls For it is Alethinos not Alethes As Iohn 17.35 This is life eternall that they know thée the very true God and whom thou hast sent Iesus Christ that he maye lighten our mindes to the knowledge of God For séeing he is the very image of the inuisible God séeing the onely interpreter of the father séeing the onely giuer of life yea life the light of the world and truth so soone as we depart from him it is of necessitie that we vanish away in our own inuentions But Christ is sayd To haue giuen vs vnderstanding not onelye because he sheweth by the doctrine of the Gospel who is the true God dooth also inlighten vs with his spirit but because we haue in Christ him selfe God manifested in the flesh as Paul saith Euen as all fulnesse of the Godhead dooeth dwell in him 1. Tim. 3.16 And all the treasures of knowledge and wisedome are hidde
shoulde thinke that he giueth libertie to sinne when he preacheth of the mercie of GOD and teacheth that it is set forth vnto vs all Hée therefore ioyneth together two partes of the Gospell which prepostrous men separating doe rend make lame the Gospel it selfe Further the doctrine of grace hath euer ben subiect to the slaunders of wicked men when the forgiuenesse of sinnes is set forth in Christ then they bragge that there is graunted libertye to sinne That the Apostle maye méete with these mischifes at the first hée sheweth that this is the end of his doctrine that men shuld cease to sinne For when he sayth That you should not sinne He onely meaneth this that they should abstaine from sinne as much as they are able for the imperfectioÌ„ of man And héereto tendeth that which I handled before of the societie with God that we might be made like vnto him Yet in the meane time he ceaseth not to speak of the frée forgiuenesse of sins because the albeit that the Sky should fall all things be confused together yet this parte of doctrine is neuer to be omitted but that the office of Christ must be preched plainly and to the purpose and this it becommeth vs to doo at this day And because flesh is prone vnto loosenesse men are diligently to bée put in minde that righteousnesse and saluation is therefore gotten by the death of Christ that we may be an holy people of God Yet howsoeuer it come to passe that many doo wickedly abuse the mercie of God and also manye dogs doo slaunderously speake euill of vs as if we let loose the reynes to wickednesse wée must goe forward constauntly in auouching the grace of Christ in which the glory of God doth most notably shine and the whole saluation of man consist These barkings I say of the wicked are to be despised wherewith we sée that the Apostles were assailed For this cause he straight addeth the second meÌ„ber That we haue an aduocate when we haue sinned by which words he confirmeth that which he had before Because we are farre from perfect righteousnes yea we daily increase our guiltinesse that there is together a present remedie to appease God if we flie vnto Christ And this onely is it wherin consciences may quiet themselues wherein resteth the righteousnesse of man and in which is established â—he hope of saluation The conditional memâ—er If any man must be resolued into a cauâ—all for it cannot be but we sinne Finallye â—ohn sheweth that we are not onely called â—rom sinne by the Gospell because that there God doth call vs vnto himselfe and offereth â—he spirit of regeneration but also that the wretched sinners are comforted as hauing God alwaies mercifull vnto them and that â—heir sinnes wherewith they are holden doo â—ot let but that they are iust neuerthelesse â—ecause they haue a mediator who doth recoÌ„â—ile them to God Further when he goeth about to shew how we become again in fauor with God he saith that Christ is our aduoâ—ate For in this he appeareth before the face of God that hée may shew foorth the efficacie of his sacrifice towards vs. To the ende this may be better vnderstood I will speak more plainly The intercession of Christ is the continuall applying of his death vnto our saluation Whereas therefore God dooth not impute our sinnes hence it is because he hath respecte vnto Christ our earnest Intercessour But the two titles wherewith hée afterwarde adorneth Christ doo properly belong to the circumstaunce of this place He calleth him Iust and Reconciliation It behooueth that he be indued with both that he maye beare the office and person of an Aduocate for what sinner can obtaine for vs the fauor of God For therefore we are all driuen from hauing accesse vnto him because no man is pure and voyd of sinne No man therefore is a fit high Priest but he that is innocent and seperate from sinners as also is testified Heb. 17. verse 26. Reconciliation is added because without Sacrifice none is a fitte high Priest Therfore vnder the Lawe the Priest neuer went into the Sanctuarie without bloud and Sacrifice with prayer as if a solemne seale were wont to bee added by the ordinaunce of GOD. By which token GOD woulde haue it knowen that hée which shoulde obtaine fauour for vs must bée prepared with Sacrifice For when God is offended the price of satisfaction to pacifie him is required Hence it followeth that all the Saints which haue bene and which shal be haue néede of an aduocate and that there is none sufficient to vndergoe this office but onely Christ And in truth Iohn hath ascribed to Christ these two Epethytes by name that he might shewe him to be the onely aduocate And as there commeth vnto vs therby excéeding consolation when we heare that Christ dyed not onelye once that hée might pacifie his Father towardes vs but continuallye make intercession for vs that the waye might bée open for vs vnto the father in his name that our prayers might bée hearde so is it chiefelye to bée taken héede vnto least the honour that is appropriate and due to him alone be transferred to another But we knowe in the Papistrie this office was ascribed indifferently to the Saints Nowe there bée almost thirtie yeares since this excellent Principle of our Faith was almost buryed That Christ is our Aduocate They confesse in déede at this daye that there is one of manye but not alone They that among the Papistes haue some more modestye denye not that Christ dooth excell aboue all other Aduocates whatsoeuer but neuerthelesse afterwardes they associate vnto him a great rabblement of companions But the wordes of Iohn in this place doo plainlye manifest that hée cannot in anye wise bée an Aduocate that is not a Priest Further the Priesthoode appertaineth vnto none but vnto Christ alone In the meane time we take not awaie the mutual intercession of Saints whereby among theÌ„selues they exercise charity But this is nothing to them that are dead who are separate from the felowship of men and nothing to those defences which they counterfait to theÌ„selues least they shuld onely cleaue to Christ For albeit that bretheren pray for their bretheren yet without exceptioÌ„ they all respect one head defender It is therefore no doubt but the Papists doe set against Christ euen so manye Idolles as they imagine Patrones vnto themselues But if is to be noted by the waie that they erre too grosely which tumble Christ at his Fathers knées that he might praie for vs. Such imaginations must be taken awaie which derogate from the diuine glorie of Christ and the simple doctrine is to be held that the fruite of his death doe remaine fresh and perpetuall for vs that by his intercession he reconcileth God vnto vs and as well doeth sanctifie our prayers by the swéete smell of his sacrifice as help them by the fauour of his supportation 2 Not for ours alone He
to be troubled at Séeing the Church is lyke vnto a floore the chaffe must be fanned that the wheate maye remaine pure This dooth GOD when hée thrusteth hypocrites out of the Church for hée dooth purge it from filth and vncleannesse 20 And you haue an annoyntment from that holy one and knowe all things 21 I haue not written vnto you because you knowe not the truth but because you haue knowen it and because no lye is of the truth 22 Who is a lyer but hee which denyeth that Iesus is Christ This is Antichrist which denyeth the Father and the Sonne 23 Whosoeuer denieth the Sonne the same hath not the Father THE Apostle dooth modestly excuse it that hée didde so carefully and diligentlye admonish them least they should thinke themselues to bée ouerthwartlye rebuked as rude ignoraunt of those things which they ought very well to knowe So Paul yéeldeth wisedome to the Romanes that they might be able and fit to admonish others Rom. 15.14 Yet together he sheweth that he could not otherwise perfourme the dutie that was inioyned him except he did admonish them And yet the Apostles doo not flatteringlye speake so but by this meanes they doo wisely foresée least their doctrine should be reiected of any sorts of men while they shew that it agréeth and is profitable not onely to the rude people but euen to those that be lerned in the Lords schoole Experience it selfe teacheth how disdainfull the eares of men bée Indeede such irksomnesse must be far from the godly yet it is the parte of a good and wise teacher to let passe nothing whereby he may make all willing to heare him And it is certaine that we receiue with lesse héede reuerence that which is spoken if wée suppose that hée which speaketh dooth take from vs the knowledge which is giuen of the Lord. The Apostle dooth together sharpen the readers with this processe because they haue the lesse excuse which are indued with the gifte of vnderstanding except they goe before others in profiting The summe is that the apostle dooth not teach them as rude and such as learne but their principles but he bringeth to their minde the things which they alreadie know and then he exhorteth them to stirre vp the sparkes of the spirite that the full brightnesse maye shine in them And he expoundeth himselfe in the next words denying that he wrote to them therefore because they knew not the truth but because they were well instructed in it For if they had bene ignoraunt and nouises they could not haue vnderstood this doctrine And wheras he saith They know all things it must not be vnderstoode generally but restrained to the circumstances of the present place But whereas he saith they haue an annoynting of that Holy one I doubt not but he alludeth to the olde Figures For out of the Sanctuarie there was oyle taken to annoynt the Priests But Daniel 7.24 sheweth that the comming of Christ is the proper time of annoynting with the holy of holiest For therefore was he annoynted of his Father that he might poure forth vppon vs much plentie of his owne fulnesse Hence it followeth that men are not rightly wise by the sharpnesse of their owne vnderstanding but by the inlyghtening of the Spirite and then that we are no waies made pertakers of the Spirite but by Christ who is the true Sanctuarie and our alone high Priest 21 And that no lye Hée graunteth that they haue iudgement whereby they discerne truth from falshood And this proposition is not Logicall That a lye differeth from the truth as generall Rules are giuen in Schooles but the speach is applyed to Vse and Practise As if he should haue said that they doo not onelye holde that which is true but are armed also agaynst the subtiltyes and deceyptes of the wicked that they maye wisely looke to themselues Further hée speaketh not of one or two kinde of lyes but whatsoeuer crafte Satan goeth about or by what meane soeuer he set vpon them that the wisedome to discerne lyght from darkenesse was alwayes readye with them because they are guyded by the Spirite 22 Who is a lyer Hée dooth not affirme that they onely are lyers who denye that the Sonne of God is come in the flesh leaste any shoulde beyonde measure disquiet himselfe in dissoluing this doubte but that they excéede all other As if hée had sayde Excepte this maye bée taken to bée a lye that there cannot any other thing be taken so As wée vse commonly to speake If vnfaithfulnesse to GOD and men bée not a faulte what els shall we call a faulte And that which hée had generally touched of false prophets hée nowe applyeth to the state of his owne time For hée dooth with the finger poynt them out which troubled the Church Whereas the olde Writers thought that Cherinthus and Carpocrates were noted out I easelye receyue it But the denying of Christ stretcheth farre For it is not inough to confesse in one word that Iesus is Christ except he be acknowledged to be such a one as hée is offered vnto vs of his Father in the Gospell Those two Heretykes whome I haue before named gaue the title of Christ to the Sonne of God but yet they vntruely helde him to bée onely man As there are diuers others as Arrius who adorning him with the name of GOD did neuerthelesse spoyle him of his eternall and omnipotent Diuinitie Martion dreamed that he was but the image of a man Sabellius fayned that hée differed nothing from his Father They all denyed him to bée the Sonne of God because none of them did rightly know the whole Christ but falsifiyng his truth as much as in them was they haue for Christ framed to themselues an Idoll Then brake out Pelagius who indéed mooued no controuersie of the being of Christ but graunted that hée was true God and man but hée translated almost all his honour vnto vs. But this is to bring Christ to nothing when his power grace is abolished So the Papists at this daye setting frée will agaynst the grace of the holy Ghost placing parte of our righteousnesse and saluation in the desarte of workes fayning infinite Patrones to themselues by whome they may haue God fauourable they haue I wot not what counterfayte Christ but the lyuely and naturall Image of God which ought to shine in Christ they deface with their wicked inuentions they weaken his power they ouerthrowe and peruert his office Now we sée that Christ is denyed so often as those things that are proper vnto him are takeÌ„ from him And as Christ is the end of the lawe and the Gospell and hath in himselfe all the treasures of wisdome and knowledge so is â—he the verie marke that all Heretikes aime â—at that thether they maye directe all their artillerie Wherefore the Apostle doth not without cause make them the chiefe of all deceiuers which fight against Christ séeing that the full truth is set forth
a familiar kinde of beholding which the wicked cannot beare but be sore amazed yea ouer and besides that they shall horribly feare and flye from the sight of God his glorie shal blind their eyes euen so that they shall be amazed with confusion For we sée howe Adam knowing his owne euill fled from the presence of God Gen. 3.6 And God doth pronounce that generally vpon all men by Moses No man shall sée me and liue Exod. 33.20 Because it cannot otherwise be but that the maiestie of God as a consuming fire doo consume vs as stubble such is the weaknes of our flesh And as the Image of God is renewed in vs we haue eyes prepared to the séeing of God And now indéede God beginneth to restore his image in vs but in how small a measure Therefore except we be disburdened of all the corruption of our flesh we cannot sée God face to face Which also is expressed in this note Such as he is Neyther dooth hée nowe take from vs all sight of God in this life but so as Paul saith 1. Cor. 13.12 Now we sée as in a glasse by a darke speaking And this kinde of séeing with an eye beholdinge hée discerneth else where In summe God setteth foorth himselfe now to be séene of vs not such as he is but such as our small capacitie can comprehende him So is fulfilled that which is set downe in Moses that we sée him onely as it were on the backpart Exo. 33.23 Because in his face there is an ouer-passing brightnesse It is further to bée noted that this reason which the apostle bringeth is taken from the effect and not from the cause For he dooeth not teach that wée shall bée lyke him therefore because wée shall inioye the sight of him but he prooueth that we shall therefore bée pertakers of the diuine glorie because except our nature were indued with a spirituall heauenly and an happie immortalitie it could neuer come so néere vnto God And yet there shal not be such a perfection of glory in vs that our sight shal comprehend God wholy For there shall be euen then betwéene him and vs a great distance of proportion But when the Apostle saith we shall sée him as he is he noteth out a new vnspeakable kind of séeing wherof we are now ignorant For so long as we walke by faith Paule teacheth that we are straungers from him 2. Cor. 5.6 And so often as he yéelded himselfe to be séene of the fathers he was not séene in his being but vnder certaine markes There then shall the maiestie of God which now is secret be séene at the last in it selfe when the vaile of this mortall and corruptible nature shall be taken away I passe by other subtill reasonings For we sée how Augustine dooth vexe himselfe in them and yet we sée he doth not ridde himselfe thereof both in his Epistels to Paulina and Fortunatus and also in his booke of the Citie of God 22. in other places Yet that which he saith there is worth noting That in this inquisition the meane of séeing is more excellent then of speaking and that there must be héede taken least while by contending we séeke how God can be séene we léese the peace and holinesse without which no man shall sée him 3 Euery one which hath this hope Now he concludeth that therefore the indeauor of holinesse ought not to waxe colde in vs because our felicitie dooth not yet appeare for that hope sufficeth Further we knowe that those things are hoped for which are hid The meaning therefore is Howsoeuer we haue not Christ yet present before our eyes if yet we trust in him that it cannot be but this hope will stir vs vp and pricke vs forward to follow after holinesse because being right it guideth vs to Christ whom we knowe to be the perfect example of holinesse 4 Whosoeuer doth commit sinne doth also commit iniquitie and sinne is iniquitie 5 Further ye knowe that hee was made manifest that he might take away our sinnes and in him there is no sinne 6 Whosoeuer abideth in him sinneth not whosoeuer sinneth hath not seene him 4 THe Apostle hath before alreadie showed how vnkinde we are towardes God if we lightly estéeme the honour of our adoption whereby he preuenteth vs of his owne good will do not at the least render vnto him loue againe He hath together put in betwéene that admonition that our affection must not be made lesse because the happie estate promised is deferred And now because men vse to flatter themselues in euils more then is méete he correcteth this wicked cockering pronouncing that they are wicked and breakers of the lawe whosoeuer doo sin For it is verie credible that there were then such as by these flatterings did extenuate their sinnes and make them séeme lesse then they were It is no maruell if we sinne because we are men but there is great oddes betwéene sinne and the breaking of the law The Apostle driueth from them this vayne excuse when he defineth sinne to be the transgression of the lawe For his purpose is to set before them the hatred and horrour of sinne The name it selfe of sin séemeth to some to be but a light thing but iniquitie or trāsgression of the lawe cannot so easely be forgiuen But the Apostle dooth not make sins equall when he condemneth all sinners of iniquitie but he laboureth simplye to teach that sinne ariseth of the contempt of God that by sinning the righteousnesse of the law is broken Wherefore this doctrine of Iohn hath none agréement with that doating Paradox of the Stoikes Furthermore to sinne in this place doth not signifie to offend in some work nor is the name of sin taken for euerye offence but he calleth the sin when men runne headlong into euil with the whole affection of the hart And he doth not meane the others sin except they which are addicted to sin Neither are the faithfull who are still intangled with the affections of the flesh taken for wicked albeit they are not cleane and pure from sin but because sin doth not raigne in thē Iohn saith that they sinne not as I wil anone expresse more at large The summe of this sentence is That their wicked life who giue thēselues leaue to sinne is abhominable to god and cannot be indured of him séeing it is contrarie to his law Hence it doth not folow nor can it be gathered that the faithfull are wicked because they desire to be subiect to God they mislike with themselues because of their sins that for euery offence And againe as much as in them lieth they frame their liues to the obedience of the law But where the desire or vsual course of sinning is with deliberatiō there is the trāsgressiō of the law 5 Furder you know that he hath appeared He showeth by another argument how much sinne and faith doo differ For it is Christes office to take away sinne
coÌ„mit whoredome â—o steale to kill because there can be no sin â—her the spirit of God raigneth But the Apostle meaneth far another thing For the Apostle â—enieth that the faithful can sin because God â—ath written his lawe in their heartes as it â—s in the Prophet Iere. 31.31 By this are knowne In few words he conâ—ludeth that they do in vaine challenge to themâ—elues a name amoÌ„gst the childreÌ„ of God which â—o not approue theÌ„selues to be such by a godly 〈◊〉 holy life forasmuch as by this marke they â—iffer from the children of the Diuell Further he doth not so meane that they 〈◊〉 made manifest that they may be openly knowen to all the world but this onely he meaneth that the fruit and effect of the diuine adoption doth alwaies shew forth in the lyfe Hee that doeth not righteousnesse is not 〈◊〉 God nor he that loueth not his brother 11 Because this is the preaching which you haue heard from the beginning that we loâ—â— one another 12 Not of Caine which was of that wicked one and slew his brother and wherefore slewâ—â— he him Because his owne workes were euill and his brothers good 13 Meruaile not my brethren if the worlâ— hate you HE that doth not righteousnes To do righteousnesse and to commit sinne are héere set one against another Therfore to do righteousnesse is nothing else then from the heart to feare God and to walke in his preceptes as farre as mans frailtie will beare For albeit that righteousnes if it be takeÌ„ precisely is no other thing then the full obseruing of the lawe from which the faithfull are alwayes farre of yet because God doth not lay theyr â—â—fences faultes to their charge this percel â—f obedience which they performe vnto God â—s called righteousnesse And Iohn sheweth plainly that they are not of God whosoeuer â—ine not righteously because whosoeuer God â—alleth he doth renue theÌ„ by his spirit Therefore the newnesse of life is a perpetuall witnesse of Gods frée election And which loueth not his brother He applyeth a generall doctrine to his purpose For hetherto he hath exhorted the faithfull to brotherly loue Now by the same he sheweth the summe of true righteousnesse wherefore this part is added in stéed of an exposition But I haue sayd before after what sort whole righteousnesse is comprehended vnder brotherlye loue The loue of God indéede hath the first place but because of that dependeth brotherly loue amongst men ofteÌ„times by a Sinadoch that is contained vnder this this again vnder that Therefore as euerie one is giuen to humanitie and well doing so he saith that he is iust and so accounted because loue is the fulfilling of the law He coÌ„firmeth this sentence when hée sayeth that the faithfull haue ben so taught froÌ„ the beginning for by these words he sheweth that this definition which he giueth ought not to séeme straunge vnto them 12 Not as Caine. Another confirmatiâ—â— is taken of the contrarie because hatred raiâ—â—neth in the reprobate and children of the dâ—uell and holdeth as it were the chiefetie 〈◊〉 their life of which thing he setteth dowâ—â— Caine as an example In the meane time 〈◊〉 maketh to their comfort as he concludeth at 〈◊〉 last Meruaile not if the world hate you This exposition is to be diligently noted for in the manner of life men are alwaies deceiued because they place holinesse in figured workes while they tormeÌ„t themselues with trifles they thinke they are twice acceptable to God Euen as Monkes doe proudly tearme theyr kinde of life the state of perfection And in Poperie there is not thought anie other worship of God then that filth of superstitions But the Apostle doth especially shew that we are approued of God if we loue oâ—eâ—â—â—other Againe that the diuell raigneth where hatred grudge enuie and displeasures dooeth raign Yet it is together to be kept in memorie that I touched of late that brotherly loue because it ariseth of the loue of GOD as the effect of the cause is not separated from it but rather is commended of Iohn for this cause for that it is an approouing of our holynesse before GOD. When he sayeth that Caine was by this cause enforced to the slaying of his Brother because his owne works were euill Hée meaneth that which I haue noted alreadie that where wickednesse beareth the swaie hatred possesseth all the partes of life Hée maketh mention of the iust works of Abel that we may learne to beare it paciently if the world prouoked with no iniury doe hate vs without cause 14 Wee knowe that wee are translated from death to life because we loue the bretheren He that loueth not his brother abideth in death 15 Euerie one that hateth his brother is a manslayer you know that no manslayer hath eternall life abiding in him 16 By this haue wee knowen loue because hee layde downe his lyfe for vs and we ought to lay downe our liues for the bretheren 17 If anie man haue this worldes good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him 18 My little children let vs not loue in word and tongue but in deede and truth 14 HE commendeth loue vnto vs by an excellent speach because it is a testimonie of our being deliuered from death to lyfe Wherevpon it followeth that if wée loue our bretheren we are happie and if wée hate them we are miserable Ther is no man that dooth not desire to escape and to be delyuered from death therefore they must néede be more then blinde who by fostering of hatred doo willingly pamper their own death Further when the apostle saith that by loue it is knowen that we haue passed into life he meaneth not that man is his own deliuerer as if by louing the bretheren hée deliuered himselfe from death obtained life for himselfe For he dooth not dispute héere of the cause of saluation but séeing loue is the principall fruite of the spirite it is also a certaine note of regeneration Therfore the Apostle reasoneth from the signe and not from the cause For because no man doth truely loue the brethren except he which is regenerate by the spirit Hence it is rightly gathered that the spirite of God which is lyfe dooth dwell in them that loue the bretheren But one should therevpon preposterously inferre that lyfe is attained vnto by loue séeing loue by order is the later This Argument should haue more coulour if loue make vs more assured of our life that then the assurance of saluation doth consist in act But the answere therof is also easie For albeit that faith is confirmed by al the graces of god as by helps yet it ceaseth not to haue his foundation in the onely frée mercie of God For example when we inioy the light we are sure that the Sunne shineth if the Sunne giue his beams into the place wherin we are we haue a certaine more cléere sight
Christ to spredde their errors Others professed Christ but in halfe parte In the meane time while they had place amongest those of the householde they had the more abilitie to do harme Especially Sathan himselfe tooke occasion to disquyet the Church in Christ himselfe For hee is the stone of offence whereat all must néedes stumble which holde not the playne waye as God hath set foorth the same vnto vs. Further this whole reason of the Apostle standeth on thrée members For first he sheweth the euill whence daunger came to the faithfull and by this meanes he exhorteth them to take héede Hée setteth downe the manner of héede taking that they iudge betwéene spirites And this is the second member At the last he sheweth one speciall from whence was their greatest perill Hée forbiddeth therefore to heare them which deny that the sonne of God is manifested in the flesh Now let vs handle euery one in order And albeit this reason followeth in the text That many false Prophets haue gone out into the world yet it shall be good to begin there For this sentence containeth a profitable admonion because if euen at this time Sathan had filled many which shoulde spread their falsehoods vnder the name of Christ the like example ought not to discourage vs at this daye For this is the perpetuall state of the Gospell that Sathan busily goe about to infect and to corrupt the puritie thereof by diuers errours This our age hath brought forth certain horrible monsters of sectes By occasion whereof many stand amazed not knowing whether to tourne them doo cast away all care of godlinesse For they finde not any more spéedie way to ridde themselues from the daunger of errour That is altogether foolish for in flying from the lyght of the truth they cast themselues willyngly into the dungeon of errours Wherefore let this cleaue fast in our mindes that there haue bene false Prophets immediately since the Gospell hath begun to bée published And let this doctrine also arme vs against that offence The auncientnesse of errours holdeth the most as if it were so bounde that they dare not goe out thence But Iohn sheweth héere the deadlye daunger of the Church That if euen then deceiuers were mixed with the Apostles and other faythfull Teachers what meruayle is it if the doctrine of the Gospell long ago being oppressed many corruptions be spread abrod in the worlde There is therefore no cause why antiquitie should hinder vs that we should the lesse fréely discerne the truth from falshood 1 Beleeue not euery spirite Many as is sayde when the Church is vexed with discords and contentions being amazed departe from the Gospell But the Spirit prescribeth a farre other remedie that is that the faithfull receiue not any doctrine without choyce We must therefore take héede least being offended with varietie of opinions we renounce the teachers together with the worde of God But let this moderation suffice that all are not to be heard a lyke The name of the Spirite I take to be by a Metonimia for him that boasteth that he is indued with the gifte of the spirite to vndertake the office of a Prophet For when it is graunted to no priuate man that he speak in his name nor is there credite to be giuen to them that speake but so farre as they are the instruments of the holy Ghost the more authoritie the Prophets should haue God adorneth them with this title as if hée shoulde take them out of the common sort of men They therefore were called Spirites which onely giuing their tongues to the Oracles of the holy Ghost did after a sort beare the person of his ministerie they set foorth nothing of their owne deuising nor came they forth in their owne name And héeretoo belongeth so honourable a title least any thing might faile of the reuerence of the worde of God for the contempt of the minister For God alwaies wold haue his word receiued from the mouth of men no other waies then if he himselfe had plainly appeared from heauen Héere Sathan hath crept in as a meane and when he fained in false teachers to adulterate the word of God also gaue them a name vnder which they might the better deceiue So the false Prophets vsed alwayes proudly and with ful mouth to arrogate to thēselues whatsoeuer honour God had bestowed vpon his seruants And the apostle séemeth to haue vsed this name least they might deceiue vs with their false pretences which falslye pretende the name of God euen as we sée at this daye very many to be amazed with the bare name of the church that they had rather auowe themselues into the eternall destruction of the Pope then to take from him any or the least part of authoritie Therefore this graunting is to be noted For the Apostle coulde haue sayde that euerie one is not to bée beléeued but because false teachers did so belye the title of the spirite he so leaueth the same vnto them that together hée sheweth that it is friuolous and triflyng excepte they doo indéede perfourme what they pretende and that they are to be accounted as fooles who being amazed at the very noyse of an honourable title dare not inquire of the matter Prooue the Spirites Because all Prophecies be not true the Apostle sayth héere that they must be brought to the trial And he speketh not only to the whole body of the church but also to euery faythfull man But it is asked whence we haue such a discretion They which aunswere that the worde of God is a rule whereby euerye thing must bée tryed which men doo publikely set foorth they neither saye nothing nor the whole I graunt that doctrines are to be proued by the worde of God but except the spirit of wisedome be present it will lyttle or nothing profitte to haue the worde of God at hande whose interpretation we shall not knowe Euen as for example golde is tryed in the fire and with the touch stone but of them that haue skill For vnto the vnskilfull neyther the touchstone nor the fire can be profitable Therfore that we may be fit iudges it is néedfull that we be indued with the spirite of discretion And because the Apostle shoulde commaund vs this in vayne except we had power to discern it is for a certaintie to be held that the godly shall neuer be destitute of the spirite of wisedome so farre as shall be expedient so that they aske it of the Lord. But so then the spirite shal lead vs to a true discerning if we submit all our senses to the word For it is as is sayd like vnto a touchstone yea it ought to be of much more price vnto vs because that onely is true doctrine which is taken from thence But héere ariseth a hard questiō because if euery one haue right and abilitie to discerne there can neuer any certaintie be determined but rather the whole state of Religion shall be vncertaine
and therefore set forth to all sleyghtes and Sathan is excéeding cunning to deceiue If wée indure for one day yet a doubtfulnesse créepeth vpon our minds what shall come to passe to morrowe and so we are alwaies doubtfull The Apostle therefore sheweth that wée are strong not in our owne strength but in the power of God Whervpon he gathereth that we can no more be vanquished then god himselfe who hath armed vs to the ende of the world with his owne power And in our spirituall warrefare this cogitation must bée setled in our hearts that we should vtterlye be vndone if we shoulde fight in our owne strength But because that when we doe nothing god confoundeth the enimies the victorie is most certaine 5 They are of the worlde This is no small comfort that they which dare incounter with God in vs are onely strengthened with worldly helpes Further the Apostle vnderstandeth the worlde as Sathan is the Prince of it Together is added another comfort when he saith that the world imbraceth in false Prophets that which it doth acknowledge for their own We sée how great the readinesse of man is to vanitie Therefore false doctrines easilye enter by and by and spread farre and wide The Apostle denyeth that there is cause why wée shoulde therefore bée troubled because there is nothing newe or vnwonted if the world which is whole a lier doe willingly heare a lie 6 Wee are of GOD. Albeit this agréeth vnto all the godly yet properlye it belongeth to the true and faithfull ministers of the Gospell For the Apostle by the assuraunce of the Spirit reioyceth that hée and his fellowes doe sincerely serue GOD and that they haue receyued of him whatsoeuer they deliuer It maye also bée that the false Apostles maye boast themselues of the same as it is theyr manner vnder a masking visour as it were of GOD to deceyue but faithfull teachers differ much from them which speake nothing of thēselues in words that they doe not performe in déede Yet wée must alwayes remēber what cause he handleth héere There was a small number of the godly vnbeléefe almost possessed all things few did truely cleane to the Gospell the greater part was prone to errour Hence came the occasiō of offence which that Iohn might méete withall he biddeth vs be contented with the fewnesse of the faithfull because all the children of God doe giue honour to him and submit themselues to his doctrine For the contrarie member he opposeth immediatlye after that They which are not of God heare not the pure doctrine of the gospell By which words he signifieth that that great multitude to whome the Gospell tasteth not dooe not therefore heare the approued and lawful seruaunts of God because it is a stranger to God himselfe and that therefore nothing is diminished from the authoritie of the Gospel while it is reiected of many But to this doctrine is anexed a profitable admonition that by the obedience of faith we proue our selues to be of God There is nothing more easie then to boast that we are of God and therfore there is nothing amongst men more cōmon As the Papists at this daie do proudly boast that they are the worshippers of God and in the meane time they doo no lesse proudly cast aside the word of God For albeit they counterfait that they beléeue the word of God yet when it comes to the point they haue theyr eares shut But this is the onely testimonie of the feare of God to reuerence his worde And the excuse which many vse to pretēd hath héere no place That they therefore flye from the doctrine of the gospell when it is set forth vnto them because they are not able to iudge For it cannot be but the hée know God in his worde whosoeuer feareth him and obeyeth him from his heart If anie obiect that many of the elect doe not by and by come to the fayth yea that they doe verie frowardlye kicke against it at the first I answere that at that time they are not in our iudgement to bée taken for GODS children But this is a marke of one that is a reprobate when hée doeth obstinatly reiect the truth It is also to bée noted by the waye that that Hearing whereof the Apostle maketh mention is vnderstoode of the inwarde and earnest hearing of the heart which standeth in faith In this wee knowe The Relatiue In this contayneth the two members afore as it hée should saye that thereby truth is knowen from falsehoode because some speake from God some of the worlde And whereas by the Spirit of truth and errour some thinke that the hearers are noted as if he shoulde saie that they which giue themselues to bée seduced of the deceiuers are borne to errour and haue in them the séede of lying and that they which consent vnto the worde of GOD are shewed by this testimonie to be true I doe not allowe of it For when the Apostle héere taketh a Metonimia of the Spirite for the teachers and Prophettes I take it that he meaneth nothing else then that the tryall of the Doctrine is to bée reduced to these two whether it bée of God or of the worlde Yet in so speaking hée séemes to say nothing For it will bée easie for euerye one to except that hée speaketh not but from God So at this daye the Papistes boast with an emperiall pride that all their deuyses are the Oracles of the Spirite Nor so much as Mahomet but hée giueth out that hée receiued his dotages from no other wher but from Heauen And also the Aegyptians forged that those stinking dotages wherewith they besotted themselues and others were reuealed vnto them from Heauen But I answere that we haue the worde of God which before all things we must aske coūsel at Therefore when deceiuable Spirites pretend the name of God it is good to search by the Scriptures whether the matter be so or not So that we adde a godly indeauour with humilitie and modestie the Spirit of discreation will bée present which maye expound himselfe speaking in the Scriptures as a faythfull interpreter 7 Beloued let vs loue one another because loue is of God and euerie one that loueth is borne of God and knoweth God 8 He that loueth not knoweth not God because God is loue 9 In this appeared the loue of God to vs ward because he sent his onely begotten sonne into the worlde that wee might liue by him 10 In this is loue not that wee loued God but that he loued vs and sent his sonne a redemption for our sinnes 7 HE cōmeth again to the exhortatiō which he handleth almost in all this Epistle We said it was mixed with the doctrine of faith and exhortation to loue Hée so continueth in two heads that from one he goeth immediatlye to the other When he commendeth mutuall loue he doeth not meane that wée haue done al our dutie if we loue our friends againe because they loue
now he sayth By Faith we know the loue of God towardes vs. Whereby it appeareth that the fatherly loue of God is apprehended in Christ and that they knowe not any thing at all in Christ for certaine excepte it bée onelye such as acknowledge themselues by his grace to be the children oâ— God For therefore the Father doth set forth his sonne vnto vs that he might adopt vs in him God is loue It is as it were the lesse proposition in the syllogisme because he reasoneth from faith to loue after this manner God dwelleth in vs by Faith but God is loue therfore wheresoeuer God remayneth there loue must néedes flourish Héerevpon it followeth that loue is necessarily knit vnto faith 17 In this is loue perfect in vs that wee might haue boldnesse in the daye of iudgement that as he is we also are in this world 18 There is no feare in loue but perfect loue casteth out all feare because feare hath painfulnesse in it And he that feareth is not perfect in loue 17 THere are two meÌ„bers of this speach that then we are made pertakers of the diuine adoption when we so resemble god as children doo their father and then that this boldnes is an incomperable good because that without it we are most miserable Therefore in the first place he sheweth vpon what conditioÌ„ god hath imbraced vs in loue and how in effect we inioye this grace which he hath giuen vs in Christ Therefore the loue of god towards vs is héere to be vnderstood He saith it is Perfect because it is poured out in full measure and perfourmed so throughlye as if it were absolute on all partes But he affirmeth that there are none pertakers of this good except such as béeing conformable vnto God doo approue themselues to be his Children The argument therefore is of those things which be ioyned together That we may haue boldnesse Now he beginneth to shew the fruite of the loue of God towards vs albeit he will afterwards shewe it more cléerely by the contrarie But yet this is inestimable felicitie that we dare stande boldly before God For by nature we fly from the â—ight of God and worthely For séeing he is the Iudge of the world and our sinnes doo presse vs with guiltinesse it is of necessitie that together with God death and hell come into our minde Hence is the feare which I spake off that men flye from God as much as lyeth in them Iohn denieth that the faithfull are afraid when there is mention made to them of the last iudgement but rather to come bold and chéerefull to the iudgement seate of God because they are assuredly perswaded of his fatherly loue Therefore so much hath euery one profited in the faith as he is rightlye prepared in minde to waite for the daye of iudgement As he is By these wordes as I said alreadie he dooth meane agayne that this is requyred of vs that we resemble the image of God Such therefore as God is in heuen such dooth he commaunde vs to bée in this worlde that we may be accompted his children For the image of God when it doth appeare in vs it is as a seale of his adoption But so hée séemeth to place parte of our trust in workes Therefore héere the Papists doo stroute themselues as if Iohn denyed that trust to haue an assured confidence of saluation by the alone grace of God except works did helpe together But they are deceiued in that that they weigh not that the Apostle dooth not héere fetch his Argument from the cause but the place is of things ioyned together And wée willinglys confesse that no man is reconciled to God by Christ excepte together hée be reformed and made agréeable to the Image of God and that they are so conformable that they cannot bée seperated the one from the other The Apostle therefore sayth this most fitlye for he dooth driue all them from the assuraunce of Grace in whome there is not séene any lykenesse of God For it is most certayne that suche are vtterly straungers to the Spirite of GOD and to his sonne Christ Neyther also doo we denye that the newnesse of lyfe auayleth to the confirmation of an assuraunce but that I may speake so that it be taken as a seconde helpe But in the meane time it behooueth vs to bée grounded vpon onely grace Neyther indéede otherwayes shoulde Iohns doctrine agrée with it selfe For common experience dooth shewe and the Papistes themselues are constrayned to graunt that there is alwayes a cause of fearfulnesse in the respect of workes Wherefore no man shal euer come with a quyet and perswaded minde to the iudgement seate of GOD excepte hée determine first with himselfe and willynglye confesse that hée is of him euen freelye beloued But there is no cause that any man shoulde meruaile that the Papists taste none of these things séeing the miserable men knowe no faith but that which is full of doubting And further that hypocrisie dooth ouer spred them with darknesse least they should earnestlye bethinke how fearfull is the Iudgement of God where Christ is not present a mediatour Others passe by the resurrection as if it were a tale but that we may goe foorthe glad and chéereful to méete Christ it doth behoue vs to haue our faith fixed in his grace alone 18 There is no feare Now by contraries he commendeth the excellencie of that good for he saith that we are continuallye tormented vntill God doo deliuer vs from that miserable torment with the remedye of his loue towards vs. The effect is séeing nothing is more miserable than to be vexed with continuall disquiet that we attain vnto this loue of God towardes vs being knowen that we maye quietlye rest without feare Whence appeareth how singular a benefite it is that God dooth vouchsafe vs worthy of his loue Further of this doctrine he will immediately raise an exhortation But before hée exhort vs to our dutie he commendeth this guifte of God to vs which by faith taketh feare from vs. I knowe that all this place is other waies expounded of many but I respect what the Apostle meaneth not what others thinke They saye That there is no feare in loue because when of our owne accord we loue God we are not constrained to his obedience by force and feare Therefore according to them a seruile feare is héere opposed to a voluntarie reuerence Whence also is risen the distinction of seruile childly feare I grant indéed that that is true when we willyngly loue God as a Father that we are no more vrged with the feare of punishment but that doctrine hath no agréement with this place For the Apostle dooeth onely teach that when the loue of God is perceiued and knowen vnto vs by Faith peace is giuen vnto our consciences leaste they be any more disquieted Yet it maye be asked when perfect Loue casteth out feare because being indued with some taste onely of the loue of God
Col. 2.3 and 9. So it commeth to passe that the open face of God after a sorte doeth shine vnto vs in Christ Not that there was none or a doubtfull knowledge of God before the comming of Christ but because now he hath manifested himselfe more fully as it wer in a meruailous cléerenes And this is that which Paul saith 2. Cor. 4.6 That god who in time past commaunded the light to shine out of darknesse in the creation of the worlde hath now shined in our hearts by the light of the knowledge of his glorie in the face of Christ And we must note that this gifte is peculiar to Gods elect onely Christ indéede hath indifferently set foorth to al the light of his gospell but al haue not séeing mindes to behold but rather Satan dooth spredde the vaile of blindnesse before the eyes of many Therfore the apostle vnderstādeth the light which Christ kindleth within the harts of his children and which once being kindled is neuer put out albeit at some times it come to passe in some that it be hindered for a time We are in him which is true By this word he dooth teach how effectual that knowledge is whereof he hath made mention that is because by it we are grafted into Christ made one with God For it hath a liuelye roote and truly setled in our hearts whereby it commeth to passe that God liueth in vs we in him Because he saith without note of coupling together We are in him that is true in his sonne he séemeth to expresse the manner of our coniunction with God as if hée should haue saide That we are in God by Christ This same is very God Albeit the Arrians haue gone about to abuse this place and certaine at this daye subscribe vnto them yet héere we haue an excellent witnesse of the diuinitie of Christ The Arrians referre this to the Father as if the Apostle should again say that hée were true God But the repetition should be too fruitlesse He had twice alreadie testified that he was the true God who appered vnto vs in Christ to what ende should hée by and by adde This is true God But it agreeth fitly vnto Christ For after that he had taught that Christ was the guide by whose direction we were led vnto God nowe for amplification sake he affirmeth that Christ is that God least we should thinke that he is to be sought a farre off And the Epethite Of eternall life confirmeth the same Indéede hée speaketh both of one and the same that he is true God and eternall life I ōmit that the relatiue Outos he vseth to be restrained to the next person This I say that Christ is properly called eternall life it cannot be denied that this manner of speaking is vsuall with Iohn The summe is when we haue Christ that we enioy the true and eternall God because he is no other where to be sought Then that we are so made pertakers of eternal life because being bidde in the father it is offered vs in Christ The father indeed is the beginning of life but the fountaine from whence we may draw it is Christ 21 Little children keepe your selues from Idolls Albeit it is a seuerall sentence yet it is that which hangeth vppon the former doctrine For the quickening light of the gospel must not onely scatter and driue awaye the darknesse but also all cloudes out of the minds of the godly And the Apostle dooth not onely condemne idolatrie but he commandeth that they take héede vnto themselues of the idolls themselues Whereby he signifieth that the sound and sincere worship of God cannot be kept so soone as men begin to haunt images For so is superstition bred in vs that euerye least cause dooth infect vs with the poyson of it Drie woode will not so soone burne being laid vpon the coales as idolatrie wil soone infect and possesse the mindes of men when occasion is offered them Who séeth not that Images are sparks Why doo I cal thē sparks Yea rather fire-brands which may suffice to set the whole world on fire Albeit the Apostle dooth not speake onely of images but he comprehendeth the altars all instrumentes of superstition Further the Papists are ridiculous who wrest this to the pictures of Iupiter and Mercurie and such like as if indéed the Apostle doth not generally teach that it is a corrupting of godlines where there is vnto God imagined a bodely shape or where images pictures are set vp to worship Let vs therfore remember that we must so careful continue in the spiritually worship of God that we driue far away from vs whatsoeuer may bend vs to grose carnall superstitions FINIS The Comētaries of M. Jhon Caluin vpon the Epistle of Iude. The Argument ALthough the Olde writers haue diuersly contended cōcernyng this Epistle yet because it is profitable to bee reade neither doeth it containe any thyng contrary vnto the foundenesse of the doctrine of the Apostles and hath receiued aucthoritie of long tyme emong all good men I doe willyngly nomber it among the reste Further the shortnesse thereof doth not require any long treatise of argument and the whole some almost doeth agree with the second Chaper of the last Epistle For ij Peter ij because that wicked vnthriftes had crept in vnder the name of Christianitie whose whole delite was to drawe light and weake men into a prophane cōtempt of God Jude doeth first shewe that the faithfull ought not to be daunted with suche engines with whiche the Churche hath alwaies been assailed And yet he exhorteth them that thei doe carefully take heede of suche plagues and that he maie make them the more hated and abhorred he dooeth sharplie denounce against them the punishment of God at hande suche as their wickednesse deserueth Now if wee consider what Sathan hath gone aboute in this our age also from the beginnyng of the Gospell with what subtilties he doeth yet busie him self to ouerthrowe the Faithe and feare of God That warnyng whiche was profitable for the tyme wherein Jude liued is more then necessary for our time But all this shall bee better learned by the readyng of the Epistle Vpon the Epistle of Sainct Iude. 1 Jude a seruaunt of Iesus Christ and brother to James to them whiche are called and sanctified in God the Father and kept in Jesus Christ 2 Mercie vnto you and peace and loue bee multiplied HE calleth hym self the seruaunt of Christ not as this name doeth indifferentlie agree vnto all the godlie but in respecte of his Apostleship For thei are speciallie accompted the seruauntes of Christ to whom he hath appointed some publique office And wee knowe to what ende the Apostles vse to dignifie them selues with this title He doeth not rightly arrogate to himself the right and authoritie of teachyng who soeuer is not called Therefore their calling is a witnesse vnto the Apostles that thei doe not thrust in themselues of