his Epistle should come to any of their hands Verse 2. he comforteth them in their troubles first by resoluing them what these troubles are viz. the triall of your faith vers 3. Secondly by shewing the effect of this triall patience Thirdly the benefit of this patience perfection when a man being tried is found to haue patience indeed Fourthly how we may be so wise as for the good that is in trouble being considered to vse such constant patience verse 5. Aske wisdome of God Fiftly by shewing what vaine and inconstant things riches are for which there is no cause but to ioy notwithstanding the losse of them vers 10 11. Sixtly by propounding the Crowne of life as the reward of troubles bein-borne patiently vers 12. Touching the first of these temptations are the triall of our Faith whether wee will beleeue in God when hee seemes to neglect vs or to bee against vs. Touching the second and third Verse 3 4. trying of a man worketh patience if he hath faith because then he quietly beareth the Crosse laid vpon him which to doe is Patience and this patient bearing with constancy is the next thing to be lookt vnto which who so doth neuer being weary is a perfect wise man and wanteth not the spirituall wisdome to see into the benefit of temptations Vers 5. And for the fourth the words are plaine and easie there must be no wauering through vnbeliefe in our seeking vnto God but wee must firmely beleeue that God is and that hee can supply all our wants hee that doubteth of this is a wauering minded man who is vnconstant in all his waies and therefore such constant holding on in time of temptation cannot be expected at his hands Touching the fift there is some more difficulty in the words and therefore I will set downe the diuersity of Expositions herevpon IAMES Chapter I. Verse 9 10. Let the brother of low degree reioyce in his exaltation But the rich in his humiliation because as the flower of the grasse he passeth away Tho. Aquin. in Iac. Gorran HEre is shewed the manner of perfect patience namely when a poore deiected man glorieth not onely inwardly and in himselfe but outwardly in respect of others through the hope that he hath of future exaltation for it is promised that he which humbleth himselfe shall be exalted That which followeth of the rich man glorying in his humiliatiō is expounded by the Glosse as spoken ironically Let him reioyce in his humiliation and fall to come for his pride and loue of worldly riches Or else it may be vnderstood of a voluntary humiliation in doing dutie to the poore through humility Oecum in Iac. The Apostle hauing shewed who is fluctuating like the Sea in his prayers now teacheth how a man may be stable and steddy viz. if being poore that is deiected in a sense of his owne spirituall pouerty he perseuereth in this his humiliation which indeed will produce all good vnto him By the rich hee meaneth the proud and supercilious to whom he ascribeth humility because whilest he exalteth himselfe hee is in a lowe and base estate his meaning is that hee should be confounded herein though hee would not vse the word left hee should seeme too harsh The Apostle doth not here as some thinke enter vpon a new argument touching the rich and the poore but repeateth in other words what he propounded before vers 2. about reioycing in temptations adding some new reasons after that of faithfull prayer brought in as it were by a parenthesis Hee that is vnder temptations is humbled by the Lord and this the Lords humbling of him is ioyned with exaltation in his fauour to be his sonne and an inheritour of his heauenly kingdome which none aduersity can depriue him of Let the poore therefore that is the deiected reioyce in this his spirituall exaltation by adoption and grace as Paul did Rom. 8.35 Pareus in Jac. Let the rich man c. I doe not thinke with some that this is an exhortation of the rich to humility for that is done afterwards Chap. 5. But the rich here is he that is not humbled by reason of his prosperous estate in willing him to reioyce in his humiliation he meaneth that he should prepare himselfe and be ready to suffer for Christ when hee should be called thereunto and herein seeke matter of true ioy that in minde he was humbled to beare Christs crosse and to follow him whensoeuer it should come and in that he had a fellow-feeling of the miseries of others in their sufferings And that they who were for the present in prosperity might be the rather moued to this humiliation he sheweth their fleeting estate and condition euen like the flower of the field The poore here is the poore in spirit whose exaltation is that his is the kingdome of heauen Math. 5. The rich made lowe is he that suffereth the losse of his goods being made herein like vnto Christ who being of heauenly glory became poore and abased himselfe and his followers wee are when wee shew patience in the losse of worldly wealth Vt à terrenis depressio est ad Deum exaltatio ita ad diuitias exaltatio est à Deo depressio Pugnant ex opposito Coelum terra paupertas diuitiae aeterna caduca Deus mundus exaltatio ad mandum exaltatio ad Deum depressio à mundo depressio à Deo reioycing in this conformity vnto him For to be depressed in the world is to be exalted to God-ward and to be exalted in the world is to be depressed to God-ward For these are contraries heauen and earth pouerty and riches eternall and fading God and the world exaltation to God exaltation to the world depression from the world depression from God if thou louest the earth thou losest heauen if riches the pouerty of Christ if fading things eternall if exaltation to the world exaltation to God * Mayer 1 Cor. 4.17 Though the Expositours alleaged differ in words yet the sense rendred by them all is almost one and the same By the poore I vnderstand with Pareus and Piscator a man vnder affliction according to that which was spoken before vers 2. he is bidden to reioyce in his exaltation that is the glory to come for the momentany afflictions of this life doe worke vnto vs a surpassing weight of glory The rich must ioy in his humiliation that is according to Piscator if hee hath an humble minde in the middest of his riches whereby he maketh himselfe equall to the poore For contrary to the manner of the world he ascribeth exaltation to the poore and humiliation to the rich who hath good cause yet to humble himselfe by reason of the vanity of his riches being like vnto the flower of the field That of Oecumen followed by Faber applying it to the poore in spirit doth not agree so well here because poore is opposed to rich which is meant of worldly
Gods iudgements is to haue true and vnfained loue in vs towards one another For feare commeth out of the conscience of sin from which we shall be free if we haue such loue in vs wee shall not sinne against the degree the life the chastity the goods or the good name of our brother which kinde of sins are vsually the originall of inward trouble and feare in the minde CHAP. V. IN this Chapter the Apostle treateth of faith prouing that the faithfull loue the children of God because they loue God and that they loue God because they keepe his commandements vrging to beleeue in Christ because of the testimony which God the Father hath giuen vnto him The coherence of it with the former is this Hauing proued that he which loueth God must needs loue his brother he proceedeth to confirme it further from the consideration of the nature of faith Hereby we are begotten of God and therefore we cannot but loue others that are begotten of him also and the ground of this is our louing of God the Father both of vs and them for he that loueth a man loueth his children also for his sake Vers 1 2. So that this is indeed a new argument we cannot loue God but we must loue our brethren also because they are the begotten of God this being the state of euery faithfull person And hauing reasoned so much about the loue of God he sheweth in the next place what this loue is viz. to keepe his commandements Vers 2 3. and that it may not be thought hereupon that no man then can loue God he sheweth that the faithfull haue the Spirit whereby they are so inflamed with the loue of God as that this is their continuall study and care by the assistance of the same Spirit they ouercome the world the chiefe enemy hindring them from keeping these Commandements v. 4 5. Then because the obiect of faith is Christ Iesus hee sheweth by what certaine testimony he came that wee might vndoubtedly beleeue pressing the same vers 6 7 8 9 10. and then what benefit doth redound to the beleeuer euen eternall life vers 11 12. for which cause he saith that he wrote vnto them resuming againe the argument touching boldnesse before vsed chap. 4 17. For if Christ and by him life be ours wee cannot but with confidence aske any thing at his hands vers 14 15. wherefore he exhorteth to pray for them that sin so that their sinning be not vnto death vers 16. yeelding a reason of praying for such vers 17. and then affirming againe the immunity of Gods children from sinne and shewing how all the world is vnder sinne but the faithfull in grace through the knowledge of God and of Iesus Christ he concludeth with a dehortation from idolatry vers 19 20 21. 1 IOHN Chapter 5. Verse 2. Hereby we know that we loue the children of God when wee loue God and keepe his Commandements IT is a maruell Mayer that the Apostle hauing reasoned before from our louing of one another to the louing of God doth now reason from our louing of God to our louing of one another But certainly there may be areciprocall argument drawne both waies wee cannot haue true loue towards one another but in the loue of God and obedience to his Commandements as Piscator noteth Piscator for there may bee a wicked loue and delight in one another this appeareth to be no true loue because we haue no loue of God in louing thus seeing his Commandements are transgressed It was necessary therefore hauing spoken so much of mutuall loue to insert this here lest that should be taken for true loue laudable before God which is wicked and damnable In the first verse he speaketh in the singular number Hee that loueth him that begetteth Vers 1. loueth him that is begotten of him But here in the plurall whereupon many haue gathered that by him which is begotten Christ Iesus the onely begotten Sonne of God is meant touching the loue of whom he speaketh because many that outwardly embraced the Faith of Christ Hilar 6. c Trin. August lib de fide â—2 Beda did not in heart loue him but were enemies vnto him But many againe on the other side expound it of the regenerate as Dydimus Oecumenius Glossa ordmaria c. But I assent rather to this latter because of the sudden change of the number and an assumption as it were made out of the former verse and because euery one that beleeueth is said to be begotten of God the same word being vsed that is to expresse him which is begotten Vers 3. In that his Commancements are said not to bee grieuous it may seeme that they are possible to be kept in euery thing a speech agreeable to this is that of our Sauiour Christ My yoke is easie Mat. 11 28. and my burthen light But the next words scrue to explaine these Vers 4. Because euery one that is borne of God ouercommeth the world The true faithfull person delighteth in Gods Commandements Rom 7. though by reason of the flesh that hee carrieth still about with him he cannot perfectly fulfill them They are not grieuous because they doe not with-hold vs from any thing profitable or truly pleasant vnto vs. August de natura grâ—t c 43. Quoâ— odo est graue cum dilectionis est mandatum Aut enâ—m quisqua non diligit graue est aut diligit graue esse non 〈◊〉 est dug de nat perfect inssitae Saint Augustine speaketh excellently in shewing that they are not grieuous How should that be grieuous which is the Commandement of loue for either a man doth not loue and so it is grieuous or else he loueth and so it cannot be grieuous Popish writers doe hereupon insult ouer vs teaching that no man can perfectly keepe Gods Commandements for if it be impossible say they for the regenerate to keepe them without sinning how are they said not to bee grieuous Saint Augustine shall answer for vs it is the loue and delight that we take in them that maketh them not grieuous seeing hereby we are not pressed as with a burthen but cleuated as with wings as the same Father also speaketh For though we cannot doe the thing that we delight in so exactly yet it is not grieuous vnto vs. As Gregory speaketh Greg. lib. 5. in 1 Reg 12. Quid graue non leuiter â—ollâ—rat qui amat quicquid enim diligitur cum magna deuotione por latur what grieuous thing doth not hee lightly beare that loueth For whatsoeuer is beloued is borne with great deuotion Indeed if for our imperfections and failings in keeping Gods Commandements we should be iudged it must needs be grieuous but seeing by Faith we are stated in him that hath done all things perfectly and God doth not behold vs any more in our selues but in Christ whose perfect righteousnesse is ours we become secure in respect
which were most holy and the chiefe part for estimation of the crop this is rendred by other words in 1 Pet. 1.3 He hath begotten vs of his great mercy to a liuely hope and inheritance incorruptible c. v. 9. that which he readeth according to the vulgar Latine but yâ—â— know is not in the Greeke at all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore This Text and the words following to the end of this Chapter are now easie to be vnderstood by the exposition already set downe Touching the cohering of the first words with that which went before here is an instance how the greatest good commeth from God vnto vs for hee of his owne will begat vs againe by the word putting life of grace into vs and not necessarily but of his owne will to extoll his grace the more Touching these words that we might be a certaine first fruits of his creatures the first exposition of Thom. Aquinas applying it to the renouation of the creatures to come may well agree vnto it yet some by the creatures vnderstanding rather Pareus the rest of the Iewes and Gentiles not yet conuerted expound the first fruits of his creatures thus By begetting vs he hath taken vs as his owne peculiar people from amongst others yet left in their vnbeleefe euen as the first fruits were that little quantitie of corne which being taken from out of the whole crop were thenceforth accounted more holy than the rest For so the Greekes expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faber Some expound it the first fruits of the spirituall creature that is the first to whom the word of God hath come for our regeneration when as a world of people are yet behind and this did serue notably to stirre vp to newnesse of life and this I assent to as most genuine Touching the coherence of the next words Vers 19. Pareus Faber Piscator wherefore let euery man be swift to heare c. it is plaine and therefore agreed vpon by almost all seeing that by the word God doth beget vs let euery man be ready to heare this good word If by the word whereby we are begotten the Sonne of God were meant as Oecumen expoundeth it this inference would not come in so fitly if with Thom. Aquinas you referre these words to the temptations before spoken of the coherence will be further fetcht but yet good but I subscribe to the other rather Touching the words added Slow to speake slow to wrath here is both silence inioyned in hearing the word of God that being sowne in the heart in silence and meeknesse it may take rooting in vs and also refraining from the office of teaching others till that we be throughly taught our selues and are plainly by the Spirit of God stirred vp to this office And because nothing doth make a man so vnfit to speake in Gods cause as anger and the distemper of the minde by heat hee that teacheth must refraine from anger and vse patience for the anger of man doth not worke the righteousnesse of God that is the righteousnesse of this new and spirituall life Faber Thus some And this is in effect the same with that of Thom. Aquinas but more full Oecumen Some expound swiftnesse to heare of hearing to doe Pareus Oecumen but this is brought in afterwards vers 22. And some apply slownesse to speake to speaking of any thing which a man heareth taught before that he doth well vnderstand it for thus he may soone fall into errour and draw in others with him also and slownesse to wrath to a mans being angry with such as doe not in euery point consent with him or being angry at such reprehensions as whereby he is iustly taxed For the anger of man doth not worke the righteousnesse of God that is saith the same Author doth not perswade or moue men so as that thereby they are wonne vnto God or else it is sinne for all vnaduised anger is such And all this indeed is most genuine also Touching the words following vers 21. c. of receiuing the word with meeknesse here is further expressed what was meant by slow to speake when a man in silence and meeknesse of spirit heareth the Word of God and not only taking heed of anger but of all filthinesse also applyeth himselfe vnto the hearing of the Word the like vnto this is 1 Pet. 2.1 2. Touching the last words v. 26 27. Some expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge of the secrets of the Law Oecumen and an exact obseruing thereof Now if any man thinketh himselfe to be such refraineth not his tongue from speaking against his Neighbour his Religion is vaine for the Law not onely tieth the tongue from speaking against a mans Neigbbour but commandeth mercy to be shewed euen to an enemy in his necessity if thine enemies beast be fallen vnder his burthen thou shalt helpe to lift him vp againe Deceiuing his owne heart that is his conscience whilst he thinketh himselfe religious is not But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed commeth indeed from worship and comprehendeth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pareus as Pareus hath noted and therefore the worship of Angels is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will-worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.18 23. But the Latine translation which Th. followeth is religio and the word is vsually in English rendred Religion whereupon the annotation before going is not impertinent Now the vnruly tongue is one principall thing to discouer an heart void of true Religion because out of the abundance of the heart the mouth speaketh and men are apt to thinke it the lightest offence to lash out with the tongue and therefore the Apostle maketh this in speciall a note of vaine religion hauing all reference to what was said before vers 19. But deceiuing his owne heart that is as Thomas Aquinas hath already taught by thinking that this shall be passed ouer without being counted any such great fault Touching the duty of mercy here opposed vnto the licentiousnesse of the tongue whereunto is ioyned to keepe a mans selfe vnspotted of the world I assent vnto Oecumenius that true Religion is not only not in tongue to be grieuous vnto others but to be helpfull indeed to them in distresse and because when the distressed are commended to our charity in the Word of God they are set forth vnder the name of widowes and fatherlesse these are mentioned here all charity in generall being meant By the world some vnderstand the flesh Faber Stap. Pareus to keepe a mans selfe vnspotted of which is not to bring forth the fruits of the flesh a Catalogue of which fruits is Gal. 5.17 for of those that bring forth such fruits the world doth consist but I rather preferre that of Thomas Aquinas touching the loue of the world wherewith he that is spotted knoweth none other
not carrying themselues insolently towards them when they are worthy of blame whereby they may thinke that they are contemned but by reason perswading them seeing otherwise there will be nothing but strife and brawling in which case no acceptable prayers can be offered vp vnto God And this seemeth to be the most genuine exposition because hee addeth something of a parity betwixt a married couple in respect of the best things as heires together of the grace of life so that as wiues ought according to that which was taught before to obey and reuerence their husbands so husbands ought to giue respect to their wiues they being in some respect equall one vnto another This honouring of the wife is by forbearing to deale with her by checkes and stripes as with a seruant and likewise by putting her to any base office which doth not sure with the condition of such an husband and by louing and respectiue termes to speake vnto her and in place preferring her and for food and apparell maintaining her according to his degree and quality and for his vnderstanding the vse of that is in wisely admonishing her of such things as be amisse that by the force of reason being conuinced she may reforme theÌ„ That there should be such a mutuall striuing betwixt man and wife in reuerencing and respecting each other the word likewise doth imply Likewise ye husbands dwell c. that is as I haue hitherto exhorted women to imitate Sarah in reuerencing their husbands so doe yee giue honour to them also because howsoeuer they are subiect vnto you yet there is an honour and respect from you againe due vnto them Note Note that a woman is not so much set forth by apparell as by vertue and euery wise man will esteeme better of her that is modest and doth her duty well towards her husband than of her that is outwardly most gorgeous and beautifull So that if any woman doth desire to winne the heart of her husband if he be out of the way to conuert him into the right way let her not attempt it by such meanes as may make her seeme outwardly more beautifull but by such Matron-like vertue as is required in a Christian woman Note againe that he is a foole and no wise man Note that vseth his wise as his vnderling or seruant A wise man will giue that honour to his wife as whereby her affection may bee drawne more towards him to doe her duty the more cheerefully She is his vessell but she is tender and weake therefore that she may be the more commodious for him he must not be harsh towards her nor proudly dominere ouer her but he must intreat her gently as she is able to beare To vse the comparison of Luther here Iâ—â—â—â—r as a man vseth any instrument for any purpose as his knifeto cut withall to the end that he may keepe it sharpe he will not dash it against hard stones He then that beateth and misuseth his wife as his cholericke passions sway him is a foole and wanteth the reason of a man whereby to gouerne a woman and there is such a barre put in the way of his prayers that they are hindred from euer comming vp and preuailing before the Lord. Lastly note 〈◊〉 that it is the mans duty to dwell together with his wife and not hauing a wife to keepe abroad and to company with other women nor hauing married a wife to liue separate any long time from her but for a certaine space onely as the necessity of his affaires doth require and that by mutuall consent as 1 Cor. 7.5 CHAP. 3. VERS 13. And who will hurt you if yee be followers of that which is good Vers 14 But if ye suffer for righteousnesse yee are blessed feare not their feare c. Vers 15 Being ready alwaies for apologie to euery one that asketh you c. 〈◊〉 in 〈◊〉 Because none can doe any thing against any man without God who will neuer doe any ill to such as liue righteously hee moueth this question Who will hurt you that is no hurt can be done vnto you and if it shall seeme an hurt which is offered to the godly euen for religions sake yee must know that this is a matter of blessednesse and if it were an hurt God would not suffer it to be thus Feare nothing therefore that persecutors can doe against you but sanctifie the Lord in your hearts that is by separating from the wickednesse wherewith they are polluted And be ready that is be so studied in the faith which yee professe that ye may haue in a readinesse a sufficient reason hereof to be rendred when ye are required thereunto because in this case if a man should come to speake vnpreparedly he might haply by making a weake answer wrong his most iust cause but when with holinesse of life a sound answer to confirme the truth concurreth the aduersary is put to shame and oft-times brought to glorifie God by an happy conuersion thus wrought in him The Lord biddeth that wee should not take thought what to answer when we are brought before Rulers and Gouernours but it is to be vnderstood that that was in the case of suffering this is in the case of Apology concerning the Christian doctrine Who can hurt you Tho. Aquinas in 1 Pet. 3. either man or deuill for none can pull him backe from good vnto euill that is resolutely bent to doe well and if they doe any hurt to such a one they benefit him more than they hurt him by the exercise of his patience Feare not their feare that is such things as in them may seeme to be able to strike terrour into the minde as their outward greatnesse and power to punish they be the words of Esa 8.12 Sanctifie the Lord in your hearts that is holding fast the faith of the Lord Iesus and both in word and suffering for the Gospell being ready to make apologie by word when any out of a desire to learne doe aske you otherwise to speake of the mysteries of saluation is but to cast Pearles before Swine and by suffering most notably do we shew our hope when we expose our selues to any torments for the ioy that we hope afterwards to possesse He that suffereth in his body Luther in 1 Pet. 3. or by the losse of goods for the Gospell is not hurt because these outward things are nothing worth in comparison of the reward to come Feare not though they make themselues terrible vnto you but sanctifie the Lord in your hearts that is whatsoeuer befalleth you whether to the outward sense it be grieuous or pleasant acknowledge that it commeth iustly vpon you and that it is good and for which ye ought to giue God thanks for he that is impatient and murmureth vnder sufferings prophaneth God but the patient and thankfull sanctifie giue glory to him See an example of one sanctifying God in his heart Psal 144. and
faithfull person liueth not as the naturall man doth though he cannot but through humane frailty sinne yet his heart is against all sinne and his life is such a continuall practice of repentance and the Spirit of Christ doth so sway and carry him as that he falleth not so often as the naturall man doth and he doth daily wash and cleanse himselfe from sinne by the teares of true repentance and that when there is no worldly shame or losse to moue him hereunto Neither can I see but that the regenerate must needs be of such an holy life as not at any time to fall into any great sinne as of adultery murther theft drunkennesse or the like although vnder the Law most holy men haue fallen for the Spirit is now giuen in a greater measure than it was in those daies and the force of corruption is more abated as is cleare from sundry passages of holy Scripture Whereas vers 8. it is said Vers 8. that the Deuill sinneth from the beginning and the Sonne of God appeared that he might dissolue the workes of the deuill the meaning is that he was euer the Author of sinne by his temptations so preuailing amongst men as that the world hath hitherto beene full of sinne but now the Sonne of God comming hath giuen a contrary Spirit into the hearts of his people whereby they are sanctified to leade an holy and new life The Deuill had them before as it were in the chaines of sinne fast bound for stirring to forsake those superstitious and riotous courses but now these bands are loosed and they are set at liberty to walke in the waies of Gods Commandements because free will which was lost in Adam is restored in the regenerate by Christ that we may now striue against and resist euill temptations Note that the most certaine marke of a childe of God Note is to leade an holy life and truly to endeuour to refraine from all sinne out of an inward affectation of holinesse and the dislike and hatred of euery sinne be it neuer so pleasing or profitable to the outward man and not in any by-respect and being ouertaken with sinne by infirmity to be humbled therefore and to beg for mercy and pardon and that toties quoties The comfort of those that doe thus is that they are not now accounted sinners but are iustified here-from Luke 13. as it is said of the poore Publican that hauing knocked vpon his breast and humbled himselfe he went away iustified The penitent person sinneth not because he doth daily that which is righteous in calling himselfe to account for his sinnes and iudging himselfe therefore as Beda saith Beda in Luc. 10. Seruos nos inutiles fatcamur vt in sortem vtilium veniamus Hieron Vnica iustitia nostra est iniustitiam fateri In confessing our selues to bee vnprofitable seruants we come to be profitable and Ierome Our only righteousnesse is to confesse our vnrighteousnesse For whoso doth thus and bewaileth it daily in secret cannot but haue his heart set against sinne and so sinneth not in will and desire CHAP. 3. VER 21. If our heart condemne vs not wee haue boldnesse towards God and receiue what wee aske of him because we keepe his Commandements c. In commending brotherly loue Mayer Vers 14. which he had often done before he saith Hereby wee know that wee are translated from death to life if we loue the brethren vers 14. By the loue of brethren all vnderstand here the loue of one another which is vsually expressed by the word neighbours in the old Testament but by the word brethren in the new Brotherly loue is a signe of true grace which is the beginning of the spirituall life that is eternall it is not the cause of life as euen the Iesuit condescendeth orinus Hereby a man may know that hee is raised from the death of sinne to the life that is by grace if he hath true loue in him because all that are partakers of this life haue this loue in them and consequently a man may know that euerlasting life is his and not only haue a probable coniecture hereof as popish writers teach For to put it out of doubt that we may know certainly he saith vers 24. We know that he abideth in vs by the Spirit that he hath giuen vs Verse 19 20 21. and in vers 19 20 21. he argueth from the heart and conscience of euery man which vpon this ground of actuall loue comming to be quiet and free from any accusation argueth most certainly that wee are in his fauour He that loueth to the exercising of charitable actions keepeth Gods Commandements which stand but in two things the loue of God and the loue of our neighbour God is said to be greater than our conscience that is more able to iudge and condemne because all things are most euident vnto him so that if our conscience condemneth vs hee will condemne vs much more And this is his commandement Vers 23. Oecumen that we beleeue in the Name of his Sonne Iesus Christ To beleeue in the name of Christ here saith Oecumenius is to giue credit to his will for by his Name is set forth sometime his glory and sometime his will Now his will whereunto he would haue vs giue credit is that we should loue one another But this exposition is forced for hauing spoken of loue hitherto and how necessary it is because God hath commanded it hee now goeth somewhat higher and sheweth that in commanding vs to beleeue in the Name of his Sonne hee commandeth loue also seeing that loue is inseparable from a liuely faith Therefore hee addeth This is his command that we beleeue and loue one another as if he should haue said For so much as I haue spoken of the Commandements of God affirming that he which loueth keepeth thē hereby it plainly appeareth to be so because that in commanding to beleeue in Christ he inioyneth vs both to beleeue and to loue loue being vnto faith as the soule is to the body which is but a dead carkasse if it be away And so hee commeth aptly to mention the Spirit giuen vnto vs in the next verse whereby we know that we are in God that is The. Aquin. Gorran Beza this grace of the Spirit loue And hereunto doe others consent Note here Note because he maketh the keeping of Gods Commandements the ground of our confidence to God-ward so as that we may pray with certaine expectation to be heard that none but such as are of a godly life charitable to the poore can haue any assurance of Gods fauour All wicked men and hard-hearted cannot but haue an accusing conscience if it bee not cauterized and therefore their hope to God-ward is vaine though they call and cry to him for mercy they shall not preuaile Iam. 5.16 Mat. 7.22 CHAP. IIII. HAuing spoken in the last verse of the former Chapter of knowing