to them which haue alreadie beleeued that they may more stedfastly and certainly beléeue and so may enioye the full assuraunce of eternal life Therfore this is the vse of the doctrine not onelye that he may beginne the ignorant in Christ but also that he may more more cōfirm those which are alredie taught Therfore we must euery day diligently indeuour to learn that our faith may increase all our life long For both many remnaunts of vnbeléefe doo as yet remaine in vs and also our faith is so weak that euen this that we doo beléeue is not yet to beléeue soundly vnles there come a greater confirmation Furthermore it is woorth the labour to note what is the true meanes to confirme faith to wit when the office and power of Christ is declared For the Apostle saith that he did write these things namely that eternall life is not to be sought anye wher els but in Christ that they which are now faithfull may beléeue that is may profitte by beléeuing Wherefore it is the duetie of a godly techer that he may confirme his hearers in the faith to set forth as much as he can the grace of Christ that being content therewith wée desire nothing els Séeing the Papists doo hide and abase this by all meanes they doo bewray by this one thing sufficiently that they haue care of nothing lesse then of the right doctrine of Faith Yea for this cause their schooles are more to be auoyded then al rocks or quick-sands because a man can scarce enter into them without vndoubted shipwrack of faith Moreouer the Apostle teacheth in this place that Christ is the proper scope of faith and that the assurance of saluation is ioyned with the faith which we haue in his name For this is the ende of beléeuing that we may be the children and heires of God 14 This is the trust He commendeth the faith whereof he spake by the fruite or he dooth shewe wherein our trust dooth chiefely consist to wit that the godly are bolde to call vpon God with a bolde courage as Paul also speaketh Ephe. 3.12 That by faith wée haue accesse vnto God with boldnesse And Rom. 8.15 that the Spirite dooeth open our mouths that we doubt not to crye Abba Father And truly if we be kept from comming to God nothing is more miserable then wée Againe so this sanctuarie may be opened for vs we shal be neuerthelesse blessed in all our miseries Yea this one thing maketh all our miseries happie that we are certainlye perswaded that God will be our deliuerer and trusting in his fatherly good will towardes vs we flye vnto him Let vs therefore holde this sentence of the Apostle that calling vppon God is the especiall triall of our faith and that God is not called vpon a right neither according vnto faith but when as wée are perswaded that our prayers shall not be in vayne For the Apostle dooth denie that they are indued with confidence which hang in doubt Whereby it appeareth that the doctrine of faith is buried and almost quenched in the Papacie where all certaintie is taken away Indéede they murmure manye prayers there and they prate much of calling vpon God but they pray bid to pray with doubtfull and wandring mindes yea they condemne this trust which the Apostle dooth necessarily require According to his will By this note hée would briefely teach what is the true rule to pray to wit when men submit their praiers vnto God Neither indéede when as the Lord did promise that he would doo whatsoeuer his should require did he graunt vnto them an vnbridled libertie to aske whatsoeuer came into their minde but he gaue thē withall a lawe to praye aright And truely there is nothing more profitable for vs then this bridle because if it be lawfull for euerie one of vs to aske whatsoeuer he list and God doo fauour our prayers we shall be very ill prouided for For we know not what is profitable yea we doo boyle with wicked and hurtfull desires But God dooth giue a double remedie that we pray not otherwise then according to the precise rule of his wil because he dooth both teach vs by his worde what he wil haue vs to aske and also he doeth appoynt his spirite our guide and gouernour which may stay our affections and not suffer them to wander without theyr boundes For we know not saith Paul what and how we ought to pray but the spirite helping our infirmities dooth stirre vp in vs vnspeakable sighings Rom. 8.26 In the meane time also we must aske at the mouth of the Lord that he will direct our praiers For God in his promises dooth set down vnto vs the lawful meanes to pray as hath ben said 15 And if we knowe The repetition is not néedlesse as in shew it séemeth For the Apostle now speciallye affirmeth that which he generally pronounced of the successe of praier that the godly do wish or desire nothing of God which they do not obtaine and when as he saith that all the prayers of the faithfull are heard he speaketh of sound and modest prayers and which are framed according to the rule of obedience For the faithfull do not runne headlong with loose raines or graunt themselues any thing but they alwayes in their praiers regard what God commandeth Therefore this is the applying of the generall doctrine to the spirituall and priuate vse of euery man that the faithfull doo not doubt that they haue God fauourable in all and euery their praiers that they may with quiet mindes waite vntill the Lord perfourme those things which they haue prayed for and so being eased of all griefe and care they cast their cares vpon God Neither yet this quietnesse and assuraunce ought to quench in vs the zeale of prayer that he which is assured of an happie successe should therefore abstaine from calling vpon God For the certaintie of faith dooth not bring foorth vntowardnesse or slacknes But the Apostle onely meaneth that euerye man be quiet minded in his necessities when he hath laid downe his gronings in the bosome of God 16 If any man shall see his brother sinne a sinne not vnto death let him aske and hee shall giue him life I say to him that sinneth not vnto death There is a sinne vnto death For that I say not that a man should pray 17 Euery vnrighteousnesse is sinne And there is a sinne not vnto death 18 We knowe that whosoeuer is borne of God sinneth not but hee that is borne of God keepeth himselfe and that wicked one toucheth him not 16 THe Apostle now extendeth further the fruite of faith whereof hée had made mention that our prayers also bée auaileable for our bretheren That was a great matter that so soone as we are in distresse God dooth louingly call vs vnto himselfe and is readie to giue vs helpe but in that he vouchsafeth to heare vs praying for others also there ariseth no small confirmation vnto
of the other he saieth by his owne example Rom. 7.15.17 That that I would not do that I doe yet not I but sinne that dwelleth in me Where he meaneth by sinne the remnaunces of corruption whiche yet were sinne albeit he laboured against it and was so farre from taking delight therein that he euen groned vnder the burden thereof Rom. 7.24 saiyng O wretched man that I am who shal deliuer me from this bodie of death But who seeth not that fewe there are who striue to giue obediēce vnto the Lord and to shew forth the effectual cognizaunce and badge whose people thei be by true regeneration and sincere loue to the bretheren Infinite in deede are the thousandes of men who beare an outward face to the Gospell of Christ that yet doe wholly prophane them selues in the obedience of sinne not knowyng or not regardyng 2. Cor 5.17 that iustification and sanctification are inseperable companions who can not bee sondred or put aparte Yet the olde complaint of the Prophet is in vse at this daie that men seeme to saie in their hartes Esa 28.15 Wee haue made a couenaunt with death and with hell are wee at a greement though a scourge run ouer and passe through it shall not come at vs for we haue made falshood our refuge and vnder vanitie are we hidd Moises commaunded the Israelites carefully to auoide the roote of bitternesse Deut. 29.18.19.20 Heb. 12.15 and sheweth what it is and the daunger thereof that is an harte hardened at the iudgementes of the Lorde and saiyng Tushe I shall haue peace although I walke according to the stubbornnesse of myne owne harte The Lorde saieth Moises will not be mercifull to suche a soule c. And who maie not see the many yea infinite thousandes of suche as haue in their profession succeeded Esawe as prophane as he Heb. 12.16 who contemned and solde his birthright for one messe of meate but thei thinke thei shall safely retourne in conuenient tyme yet thei are greatly deceiued Gen. 25.32 Esawe thought not his birthright worth a strawe if he perished with hunger that is except it might serue hym in this life These contemne the truth of Gods word the honor of his name and care of true obedience vnto his will in regarde of their pleasure or profite the least that maie Heb. 12.17 Esawe founde no place to repentaunce although he sought the blessing with teares and who can assure them that their portion wil not be as his For howsoeuer thei outwardly pretende to agree with vs in one and the same truthe of God yet we continually see to our intollerable greefe how in the practize of their life thei runne headlong to all prophannesse cast the glorious power of the worde of God whiche should continually bynde them to the obedience of his will out of their sight 2. Tim. 3.2.5 2. Pet. 2.3 whilest thei accompt more of gaine then of Godlinesse and wallowe in their vaine pleasures and fleshly delightes as is infinitly seen at this daie Who maketh not a tushe in his owne soule to giue obediēce to the Lorde in all the actions of his life If outwardly to bragge that we are children of the righteous to glorie in our titles Ihon. 8.3.3 if not rightly to accompt of the excellencie of our high callyng with God if to be hardly drawen to any good waie and to goe swiftly to the waie of sinne if our filthie gaine though but in a vile thyng or beastly delightes bee of force to carie vs against the obedience of the will of God bee to holde an estate with Esawe as it is in deede if onely thei haue sealed vnto them the fauour of the Lorde who by the power of the Spirite of Christ are chaunged in their whole beeyng and cherefully led in the obedience of the wil of God then is there iust cause that all carnall Gospellers Libertines carelesse professors and prophane men should intollerably feare before the anger of the Lord. And although thei be infinitly drunken with this vile conceapt that so thei bee no Papistes whiche vncleane beastes in deede remaine in their sinnes so thei professe the Gospell alowe of the truthe and doctrine thereof as common men doe in all thynges that touch not themselues that for the rest God is mercifull and thei shall doe well enough howsoeuer thei liue yet let them remēber alwaies the example of Esawe He though not the excellencie of Gods callyng to be as it was in the tyme of his vanitie nor yet doe thei He wept for a blessing and it maie be some of them would gladly be saued But true repentaunce Luc 24 47. the waie whereby it is had was farre from him and who shall promise it vnto them It maie bee if the Lorde doe not conuert them thei maie haue suche a repentaunce as Judas had a sight of the righteous iudgementes of GOD and their owne sinne but suche a power in their owne soules as maie soundly applie the free promises of God in Christ and his whole righteousnesse vnto them selues it is onely from the Lorde and resteth not in the power of any childe of man as maie well be seen in Esaw who is saide to haue founde no place to repentance though he sought the blessing with teares Againe seing the Lorde maketh it knowen in some acceptable measure who doe rightly profite in the profession of his name vnto the assuraunce of his grace free discharge from al daunger in the daie to come As doeth appeare in the visitation of the greate Citie spoken of in Ezekiel 9.4 commaundyng that all thei onely shall be sealed to a sure escape that mourne crie for the wickednesse of men How shall these impure Macheuilles Atheistes Papistes Libertines beastly professors and carnall Gospellers be put in hope of the fauour of God who are so farre of from mournyng in their owne soules for the euilles of men that their owne life is nothyng els but a Sea of sinne and daiely proceedyng in continuall transgression against the Lorde And albeit it is moste true that whom the Lorde of glorie hath called from the death of sinne to the life of righteousnesse and caused that they walke not as thei did before Ephe. 2.2 seueryng his people from the curse of the worlde and the vsuall waies of men yet very fewe there are found that make conscience of any chaunge in them selues into those waies whiche bee accordyng to the Lorde And though it be infinitely vrged vnto the myndes of men that who soeuer is in Christ is a newe creature ◠Cor. 5.17 that is begunne to be chaunged in his whole soule and bodie from corruption and sinne to the light and willing obedience of the will of God Yet who maie not see that the most wilfully ignoraunt of this waie and that it is true in experience that the Prophet saieth that who so withdraweth himself frō euill must be spoiled
bée accordingly pure holy and full of lyght In him there is no darkenesse This manner and kinde of speaking which is héere vsed is verye familiar with Iohn that hée maye amplyfie by a contrary deniall that which hée hath before affirmed Therefore the sense is That GOD is such a lyght as that hée admitteth no darknesse at all Wherevpon it followeth that hée dooth continuallye hate an euill conscience and a defiled lewde and wicked lyfe and conuersation whatsoeuer doth sauour of darknesse 6 If we saie It is an argument of repugnaunces whilest he gathereth that they are straungers from God which walke in darkenesse yet this whole doctrine doth depend vppon a more high principle that is that GOD doth sanctifie his children For it is not indéede a bare precepte whereby he doth require of vs an holy life but rather he sheweth that the grace of Christ is also effectuall vnto this that the darknesse béeing driuen awaie it may kindle the lyght of God in vs. As if he should haue sayd whereas God doth communicate himselfe with vs it is no vaine counterfait but it is of necessitie that the power and effect of this societie doe shew forth in our life or else the profession of the Gospell shall be counterfait Wheras he addeth We doe not the truth It is as much as if he shoulde haue sayde we doe not truly or we haue not in estimation that which is true and right And it is that manner of speaking which I noted first to be in plentifull vse with him 7 But if we walke in the light Now hée saith that this is a certaine marke of our coniunction with God if we be made lyke vnto him not that the purenesse of life dooe reconcile God vnto vs as the first cause but the Apostle meaneth that by the effect it is apparant that we are knit vnto God if his purenesse doe shine in vs. And indéede so is the matter that wheresoeuer God doeth come all things are so fully replenished with his holynesse that wipeth awaie all vncleannesse but without him wée haue nothing but vncleannesse darknesse Hence it appeareth that no man liueth well except also he cleaue fast vnto God Where he sayth that we haue fellowshippe one with another it is not simplie referred to men but he placeth God on the one parte and vs on the other Yet it may bée demaunded what man canne so expresse the light of God in his lyfe that this lykenesse which Iohn requyreth maye bée apparaunt for by this meanes it must néedes be that he is altogether cleane and without darknesse I answere that these kinde of spéeches are to be fitted to the capacitie of men Therefore he is sayd to bée lyke vnto GOD that doeth aspire vnto his similitude howe farre so euer yet he be from the same And no example is to be fetched else where then from this present place Hee walketh in darknesse Whosoeuer is not guided by the feare of God nor in a pure conscience respecteth this end that wholy giuing himselfe to God he doth studie to promote his glorie Therefore on the contrarie he that in the sincere affection of his hart conforming his lyfe and all the partes of it to the feare and obedience of God doth purely worshippe him albeit he faile in manye things and to moane vnder the burthen of the flesh hée is taken to walke in the light because he holdeth the right waie It is therfore the alone vprightnesse of conscience which doth discerne betwéene light and darknesse And the bloud of Iesus Christ After hée hath taught of what manner is the bonde of our vnitie with God hée also sheweth the fruit that issueth from thence that is that then our sinnes are fréely forgiuen vs. And this is that blessednesse which Dauid describeth in the 32. Psalme That we may know our selues to be most miserable vntil we being regenerate by the spirit of God do serue him in a cleane heart For what canne be thought more miserable then man whom god hath in hatred abhomination Vpon whom together doth rest the wrath of God eternal death This is a place worthy noting whēc◠we first learne that then the satisfaction gotten by the death of Christ doth properly belong vnto vs whē we imbrace righteousnes with a right purpose of heart For Christ is not a redéemer but vnto them who béeing tourned from iniquitie do lead a newe life Wherfore if we desire to haue God mercifull vnto vs that he may forgiue our sinnes we must not excuse our selues Finally from repentance remissiō of sins cānot be separate neither can our consciences haue peace with god where the feare of God doth not beare rule Secondly this place doth teach that the frée forgiuenes of sinnes is not once onely giuen vnto vs but that this benefit remaineth perpetually in the Church and is daily offered to the faythfull For the Apostle doth héere speake to the faithfull as in truth there was neuer anie nor euer shall be which can otherwise please God séeing all are holden with guiltinesse before God For whatsoeuer kinde of desire to doe well be in vs we alwaies goe vnperfectly to the Lord. Further whatsoeuer is an halfe part deserueth no praise with God Wée againe in the meane time do reiect our selues from the grace of God as much as lieth in vs. So it cōmeth to passe that all the Saints haue néed of daily forgiuenes of sins because that this onely doth continue vs in the houshold of God Where he saith From all sinne he doth signifie that by many meanes we are guilty before God as indéede there is no man that is not defiled with very many sinnes But hée teacheth that no sinnes doo hinder the righteous and such as feare God wherby they may the lesse please God He also sheweth the way to obtaine forgiuenesse and the cause of our being made cleane that is because Christ hath purged our sinnes with his bloud But he affirmeth that all the godly shall vndoubtedly be pertakers of this being made cleane from sinne This whole part of doctrine hath bene wickedly corrupted of the Schoolemen for they fain that the frée pardon of sinnes is onely giuen vnto vs in Baptisme they doe graunt that there onely the bloud of Christ is effectuall But after Baptisme they teach that we are no otherwise reconciled to God then by satisfactions And héere they leaue indéede some part to the bloud of Christ but when they ascribe vnto workes commendation and power to satisfie for sinnes and to please God but in the least measure they doo wholly ouerthrow that which Iohn saith héere For these wil neuer agrée betwéen thēselues That we are purged by the bloud of Christ and that workes are cleansings from sinne because Iohn here assigneth not the one halfe but the whole to the bloud of Christ This therefore is the summe that the faithfull doo certainly assure themselues that they are accepted with God because he is
the same thing againe in other wordes that hée sayde before That Christ came to take awaye sinne Hence are two things to be gathered That they can not be accompted for the members of Christ nor anye waye to appertayne to his bodye in whome sinne dooth raigne For wheresoeuer Christ sheweth his power he putteth the Diuell and sinne to flight Which also Iohn addeth immediatelye for the next sentence where he sayeth That they sinne not which are borne of God is the conclusion of those things that went afore The Argument is drawen from repugnaunces as I sayd before because the kingdome of Christ which of necessitie bringeth with it righteousnnesse can not stande together with sinne But I haue alredie touched afore what Not to sinne dooth signifie héere For hée dooth not make the Children of god vtterlye frée from all fault but hée denyeth that they can trulye boaste of this title except such as from their heart indeauour them selues to frame their life vnto the obedience of God Indéede the Pelagians and Puritanes did once abuse this testimonie when they imagined that the faithfull were indued with an Angelicall puritie in this world And in this time certaine of the Anabaptistes haue renued that dotage But whosoeuer dreame of such a perfection doo sufficiently showe what a blockish conscience they haue And these wordes of the Apostle are so farre off from strengthening their errour that they suffice to refute them He sayeth They sinne not which are borne of God Nowe resteth to be séene whether God doo regenerate vs in one moment But it is manifest that regeneration is so begun in vs as the remnaunts of the olde man remayne euen vnto death But if regeneration be not full and perfect it doth frée vs from the bondage of sinne but according to the measure thereof Hence appeareth that it can not be possible but the Children of GOD are burdened with offences and doo daylye sinne inasmuch as they haue yet some remaynder of the olde nature And yet this remayneth sure that the Apostle sayth That this is the ende of regeneration that sinne may be done away and that they therefore lyue iustlye and godlye whosoeuer are borne of GOD because the Spirite of GOD dooth correct the desire of sinning And that the Apostle meaneth by the Seede of GOD. For so the Spirite of God frameth the heartes of the godly vnto right affection that the flesh with his lustes preuayleth not but is kept vnder as béeing tamed vnder a yoke In conclusion the chiefe effects in the elect the Apostle ascribeth to the spirit of God who by his power represseth sinne and doth not suffer it to flourish Neither can he sinne Héere now the Apostle ascendeth higher For he doth plainly testifie that the hearts of the godly are so effectually gouerned by the spirite of God that they followe his direction with an vnchaungeable desire But this is verie far from Popish doctrine The Sorbonistes indéede confesse that the will of man cannot desire that which is right except it bée holpen by the spirit of God but they imagine the motion of the spirit to be such as leaueth vnto vs the frée choice of good euil HeÌ„ce they draw merites because we willingly obeye vnto the grace of the spirit which it was in our power to reiect Finally they define this to bée the onely grace of the spirite that wée be able to will well if we list Iohn sayth farre otherwise in this place for he doth not onely teach that we are able not to sinne but that the motion of the spirit is so effectuall that of necessitie it holdeth vs in a continall obedience of righteousnesse Neither is this the onelye â—lace of Scripture which teacheth that the â—ill is so framed that it cannot bée but right For God testifieth that he giueth a new hart â—o his children and he promiseth that he will â—ause them to walke in his precepts Ezech. â—6 26 Adde moreouer that Iohn doth onely â—each how effectually God worketh in man â—ut he plainely affirmeth that his spirit doth continue his grace in vs to the verie laste breath that inchaungeable perseuerance may be ioyned with newnesse of lyfe Wherefore let vs not with the Schoole men imagine some middle motioÌ„ which is in a mans choice to followe or to refuse but let vs know that our hearts are gouerned of the spirit of God that they may constantlye cleaue to the waie of righteousnesse Further the absurditie which the Schoole men obiect is easily refelled They saie but falsly that by this meanes Will is taken from man For will is of nature but because the corruption of nature bringeth foorth onely euill affections therfore it is of necessitie that the spirit of God doe reforme it whereby it maye incline to goodnesse And againe because men would easily fall from that which is good it is of necessitie that the same spirit continue vnto the end that which he hath begun The answere concerning desert is easie for it is not to be held for an absurd thing if men deserue nothing and yet workes cease not to bée accounted good which procéed from the grace of the spirit because they are voluntarie They haue also reward because they are fréely accounted vnto men as if they were their owne But here ariseth a question whether so soone as anye man is regenerate by the spirit of God godlynesse the feare of God can neuer be extinguished in him For the Apostles words séeme to giue this They that thinke otherwise alleadge the example of Dauid who for a time was so ouerwhelmed with a brutish sencelesnesse that there appeared no sparke to remain in him And moreouer in the 51. Psalm 12. he desireth that it may be restored to him again Whervpon it foloweth that he was depriued of it Yet I doubt not but that séede wherewith God doth regenerate his elect as it is incorruptible so it kéepeth the continuall force I graunt it may be that sometimes it bée as it were strangled as it was in Dauid But yet at what time al godlines séemed to be vtterly put out in him the quicke cole lay hid vnder the ashes Satan indéed goeth about to pluck vp whatsoeuer is of God in the elect but when â—e is most of all let loose the secret roote remaiâ—eth which afterward springeth forth at the â—â—st But Iohn speaketh héere not of one actioÌ„â—s they call it but of the continual course of yeâ—fe Certaine frantike fellowes dreame of I now not what eternall séed in the elect which â—â—y alwaies bring froÌ„ their mothers woÌ„be But to this purpose they doo more then vnfitâ— wrest Iohn his words For he disputeth not â—f eternal election but beginneth at regeneraâ—â—on There are also others twice mad who â—nder this preteÌ„ce wil haue euery thing lawâ—ul to theÌ„ that beleeue because Iohn saith they caÌ„â—ot sin They wil therfore that we folow wtout â—ifference whatsoeuer our affectioÌ„ shal craue â—s so they giue licence to
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
our faith that we maye be assured that in our owne cause we shal neuer take the repulse In the meane time the Apostle dooth exhort vs that one of vs be mutuallye carefull for the safetie of another And again he willeth that the falls of our bretheren be vnto vs prouocations to pray And in truth this hardnesse were passing great to be touched with no sense of compassion when wée sée the soules which are redéemed with the bloud of Christ perish And he sheweth that there is a remedie at hand whereby bretheren may helpe their bretheren He shall giue life he saith to him that is readie to perish that shall pray for him Albeit the word He shall giue may be referred to God as if it had bene sayde God shall graunt the life of our bretheren to our prayers But the sense shall be one still that so farre foorth the prayers of the faithfull are auaileable that they maye deliuer a brother from death If thou doost vnderstande it of man that he dooth giue life vnto his brother the speach will be hyperbolicall yet it will containe no vnseemly thing For that which is giuen vnto vs by the free grace of god yea that which for our sake is graunted vnto others we are sayd to giue vnto others So great a profite ought not to mooue vs a lyttle to pray that our bretherens sins may be forgiuen them And when the Apostle cōmendeth vnto vs Sumpathian a compassion he dooth withall admonish how much we are to take héede of crueltie in condemning our bretheren and too much sharpnesse in despairing of their safetie A sinne not vnto death Least immediately we cast away all hope of their safetye which sinne he sheweth that God dooth not so seuerely punish their faults that therfore he dooth vtterly cast them off Wherevppon it dooth follow that we must take them for bretheren séeing the Lord dooth receiue them in the accompt of children But he denieth that they are sinnes vnto death not onelye wherein the Saints doo daily offend but also if at any time it come to passe that they grieuously prouoke the wrath of God For so long as there remayneth place to forgiuenesse death dooth not yet wholly raigne And yet the Apostle dooth not héere distinguish betwixte veniall and deadly sin as afterwards was commonly done For that distinction which preuayled in the Papacie is most vnsauorie The Sorbonnists acknowledge almost no sinne to be deadly except wherein there appeareth such grose vncleannesse that it may be felt with hands So amongst veniall sinnes they accompt the most horrible filthinesse which lurketh in the minde Finally all the fruites of originall sin so that they breake not out into externall acte they thinke to be done away with a light sprinkling of holy water And what maruell when they doo not accompt the blasphemous doubtings of the grace of God and whatsoeuer lusts and concupiscences to be sinne so that the consent be not withall If the minde of man be shaken with vnbeléefe if impatience doo prouoke him that he murmure agaynst God how much soeuer monstrous lusts doo mooue him all this is lighter with the papists then that he be ouertaken in sinne at the least after baptisme Therefore it is no maruel if of greuous offences they can make venial sins for they weigh thē with their own not with the ballance of god But among the faithful this principle must be vndoubted that whatsoeuer is cōtrary to the law of god is sin that deadly by his own nature For where the trāsgressiō of the law is ther is sin death Then what shall be the sense of the apostles words He denieth those sinnes to be deadly which albeit they are worthie of death Yet God dooth not so seuerely punish them Therefore he dooth not weigh the sinnes in themselues but he iudgeth of them according to the fatherly kindnesse of God which pardoneth the guiltinesse where yet there was offence Finally he dooth not giue thē ouer to death that God hath restored to life by raising them againe albeit they letted not why they should not haue ben shut out from life There is a sinne vnto death I haue sayd alreadie that sinne is called so whereto there is lefte no hope of forgiuenes But it is demaunded what manner of sinne that is For it must néedes be very gréeuous which God so seuerely punisheth It may be gathered by the course of the text that the fall was not in part as they say nor the transgression of one precept but a generall falling away where by men doo vtterlye estraunge themselues from God For the apostle addeth afterwards that the sonnes of God doo not sinne that is that they forsake not God and giue ouer and imbondage themselues whollye vnto Sathan It is no meruaile if such a fallyng awaye be a deadly sinne For God dooth neuer so depriue his children of the grace of his spirite but that they receiue some sparke of godlynesse Therefore they must néedes be reprobates and giuen ouer vnto death who so fall awaie that they cast away the feare of God If anie aske whether the waie of saluation be shut vp against their repentaunce The answere is readie That séeing they are giuen ouer vnto a reprobate sence and destitute of the holy Ghost they can doe no other thing then runne headlong into worse and adde sinne vnto sinne Further séeing sinne or blasphemie against the Spirit doth continually drawe with it such a falling awaie there is no doubt but it is noted heere But it is asked againe by what markes we may know that the fall of man is deadly For except there were certaine knowledge of that thing the Apostle shuld except in vaine that we must not praie for that kinde of sinne Therefore it shall bée lawfull sometimes to determine whether he be past hope that hath falne or that there be yet place to recouerie I graunt indéed that that is true and it is proued without controuersie by this place But because this cōmeth but seldly to passe god commending the infinit riches of his grace commandeth vs by his example to be merciful the iudgement of eternall death is not rashly to be giuen vppon anie man rather loue dooth incline vs to hope well But if the desperate wickednesse of some men doo appeare vnto vs no otherwise then if the Lord did poynt it out with the finger there is not why we shoulde striue with the iust iudgement of God or desire to be more fauorable then he 17 Euery vnrighteousnesse This place may be expoūded diuersly for if thou resolue it into the contrarie part the sense shall not be amisse thus Albeit all vnrighteousnesse is sinne yet ther is some sin not vnto death Another sense would also likewise agrée Because sinne is all vnrighteousnesse therevppon it followeth that there is some sinne not vnto death Others take All vnrighteousnes for whole vnrighteousnesse as if the Apostle should haue said that the sinne whereof
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
alwaies ben the cause of destruction to men because not being contēted with Christ they haue delighted to range beyond the simple doctrine of the gospel 26 These things I haue written vnto you The Apostle doth againe excuse it that he admonisheth them who otherwise had knowledge iudgement And this he doth that they may adioyne the iudgement of the spirite least the admonition be fruitles As if he shuld haue said I doe those things that belong to me but it is of necessitie in the meane time that the spirit of God doe guide you in al things For in vaine shall I beat your eare or rather the aire with the sounde of my voice excepte hée speake within When wée heare that hée hath written of deceyuers let vs alwayes marke that this charge doeth euer lye vppon a good and painefull Pastour not onelye that hée gather together the shéepe but also that hée roote out and driue awaie all rauening Wolues For what shall it auaile to sette abroade the pure voyce of the Gospell if wée winke at the manifest deceites of Sathan Therefore there is not anye man that canne faythfully teach the Church except he binde himselfe to represse errours if he sée anie cast abroade of the deceiuers Where he saith the annointing Which yee haue receiued of him I referre it to Christ 27 Ye haue no neede Iohn had bene to be laughed at as I sayd before if he had broched an vnprofitable doctrine He doth not therefore ascribe vnto them so much knowledge that he denie them to be Christes Schollers He onely signifieth that they are not so ignorant that they should be taught as of things vnknowen and that he did not propound anie thing which the spirit of God did not readily prompt vnto them Therefore mad men doe wickedly abuse this testimonie that they might shutte out of the Church the vse of the outward ministrie Hée saith that the faythfull are taught by the office of the spirite to kéepe those thinges that he deliuereth that they haue no néede to learne them as things vnknowen This he sayth to the ende that he may procure the more account to his doctrine while euerie one findeth his subscription written in his heart with the finger of God But séeing that euerie one vnderstandeth according to the measure of faith that faith in some is small in some meane and in none absolute hence it followeth that no man knoweth so much but that there is yet place to further going forward And then this is another profit of the doctrine that where men hold fast that is méete yet we warn thē and stir them vp that thereby they may haue a greater increase For in that Iohn testifieth that they are taught in all things by the spirit it must not be so generallye taken but restrained to the circumstance of the present place In summe he meneth nothing else but to confirme their faith while he recalleth them to the trial of the spirit who only is a fit examiner approuer of the doctrine while hée sealeth vp the same in our heartes that we may know of a truth that God speaketh For séeing that faith ought to looke vnto God he onely can be a witnesse vnto himselfe that he may perswade our hearts that the procéedeth from him which our eares receiue And that is the meaning of those wordes As it teacheth you and is the truth That is that the spirite is like a seale wherby is witnessed vnto vs the truth of GOD. Where he addeth It is not a lye This pertycular noteth out the other office of the spirit namely that he gouerneth vs by iudgement and discreation least wée bée deceiued with a lye least wée depende vncertaine and in doubt least wée shoulde bée as it were neuer in vncertaine things As he hath taught you continue He had sayd that the spirite remained in them Now he exhorteth that they remaine in his reuealation And he noteth out the manner of the Reuealation Abide saith he in Christ as the spirit hath taught you I know it is commonly otherwise expounded Abide in it that it may note out the annointing But séeing the repetition which by and by foloweth can agrée to none but vnto Christ I doubt not but here also he speaketh of Christ and the course of the Text doth require the same For the Apostle tarryeth in that point that the faythfull would kéepe sure the pure knowledge of Christ and that they striue not anie other waye to rome to God In the meane time he doth cléerely shew that the children of God are lightened of the spirit to no other ende but that they maye knowe Christ But if they shall not decline from thence he setteth forth the fruites of perseueraunce namely that they shall haue assuraunce not to be ashamed at his presence For faith is not a naked cold apprehending of Christ but a liuely effectuall féeling of his power which begetteth assurance Neither indéede could faith otherwise stand out while it is daily assailed with so many tēpests except it did both looke to the cōming of Christ being vpholdē by his power did bring a quiet state to the consciēces Further the nature of cōfidēce is most fitly exprest whē he saith the presence of Christ shal be borne wtout feare for they that securely flatter thēselues in sin turne their back vpon God find peace no where els but in the forgetfulnes of God This is the securitie of the flesh that besotteth men that being turned from God they neither loath sin nor feare death in the mene time they shun the iudgement of Christ but an holy trust disposeth it selfe into the alone sight of God Whereof it is that the godly do chéerfully looke for Christ and feare not to behold him 29 If you know that he is righteous Hée againe procéedeth to exhortations that he may after ioyne them in the whole Epistle to the doctrine By many reasons he proueth that faith must of necessitie be ioyned with an holy and a cleane life The first is that we are spiritually begotten into the similitude of Christ Wherevpon it followeth that no man is begotten of Christ but he that liueth righteously Albeit it is vncertaine whether hée meane Christ or God when he saith that they which work righteousnes are begottē of him Indéede it is an vsuall kind of speaking in the Scriptures that we are begotten of God in Christ but this other also there is an absurditie that they are begotten of Christ who are renewed by his spirit Chap. 3. 1 BEhold what loue the Father hath giuen vs that we should bee called the sonnes of God Therefore the world knoweth vs not because it knoweth not him 2 Beloued nowe wee are the sonnes of God and yet it hath not appeared what wee shall bee But wee knowe that when hee shall appeare wee shall bee lyke vnto him because wee shall see him euen as he is 3 And euerie one that hath this loue
and to this ende he was sent of his father and by faith we are made pertakers of the righteousnesse of Christ Therefore whosoeuer beléeueth in Christ it is of necessitie that he be purged from sinnes But whereas our Sauiour Christ is sayde in another place to take awaye sinnes because by his death he hath purged them least they should be laid to our charge before God Iohn 1.29 In this place Iohn meaneth that truly and in very déed as they say Christ taketh away sinnes because by him our olde man is crucified Rom. 6.6 And his spirit doth mortifie our flesh with the corrupt affections thereof by repentance Neither doth the course of the text suffer to expoūd it of remission For so as I haue said he reasoneth that they which cease not to sin do make frustrate the benefit of Christ séeing he came that he might destroy the kingdome of sinne And that is referred to sanctification of the spirit There is no sinne in him He speketh not héere of Christs person but of his whole bodie Whether so euer Christ hath shed out his power he denieth that there is anye more place for sinne Therefore he straight gathereth that they sin not which abide in Christ For if by faith he dwell in vs he perfourmeth that his worke that he may purge vs from sinne Wherevpon it appeareth what it is to sinne For Christ doth not renewe vs perfectly in one day or moment with his spirit but he continueth the renuing that is begun in part all the life long It cannot therfore be but the faithfull shuld be subiect to sinne so long as they liue in the worlde But forasmuch as Christs kingdome doeth flourish in them sinne is abolished In the mean time they are accompted off according to the principall parte that is that they are called iust said to liue iustly because with a sincere affection of the hart they labour after righteousnesse They are sayd not to sin because albeit they fall by the infirmitie of the flesh yet they doo not consent vnto sinne but rather striue with griefe of heart that they may truly say with Paule they doo the euill which they would not Rom. 7.19 The faithfull he saith doo abide in Christ because by faith wée are grafted into him and are made one with him 6 Whosoeuer sinneth hath not seene him Hée hath according to his woont annexed the contrarie parte that wée maye knowe that the faith and knowledge of Christ is falsly pretended without newnes of lyfe For Christ is no where idle where he raigneth but sheweth foorth the power of his spirite And it is said alreadie that it is his office to put sinne to slight no otherwise then the Sun driueth away the clowdes with his brightnesse And we are taught again by this place how liuelye and effectuall a thing the knowledge of Christ is which indéede dooth transforme vs into his Image So by Affection and Knowledge there is no other thing ment then faith 7 Little children let no man deceiue you he that doth righteousnesse is righteous euen as he is righteous 8 Hee that committeth sinne is of the Diuell because the Diuell sinneth from the beginning For this purpose was the sonne of God made manifest that he might loose the workes of the Diuell 9 Whosoeuer is borne of God sinneth not for his seede remaineth in him neyther canne hee sinne because hee is borne of God 10 In this are the children of God knowen and the children of the Diuell 7 HE that dooth righteousnesse The Apostle teacheth in this place that the newnesse of lyfe must be made knowen by good works and that the lykenesse wherof hée hadde spoken which is betwixt Christ and his members can not stande excepte it bring foorth the fruite As if hée hadde sayde Séeing it dooth become vs to bée lyke vnto Christ let the truth witnesse of this thing appeare in our lyfe This exhortation is all one with that of Paules in the 5. to the Galathians vearse 25. If you liue in the Spirite walke also in the Spirite For many would gladly perswade themselues that they haue righteousnesse hidde in their hearts while their féete their hands their tongues eyes are let loose to iniquitie 8 Hee that committeth sinne Also this worde to Commit is referred to the outwarde déedes that the meaning may bée that there is no lyfe of God and of Christ where men behaue themselues leawdly and wickedlye but rather suche are the bonde slaues of the Diuell By which speach he more fully expresseth how farre they disagrée from Christ For euen as first he hadde sette foorthe Christ the Fountaine of all righteousnesse so nowe also on the contrarye he assigneth the Diuell to bée the heade of sinne Hée denyeth that anye man dooth belonge to Christ but hée that is righteous and approoueth himselfe to bée such a one by his workes now he sendeth all other into the diuels fellowship and casteth them vnder his dominion that we may know that Sathan dooth exercise tyrannie where the righteousnesse of Christ dooth not beare the swaye And yet there are not to be imagined with the Maniches two beginnings one against another for we know that the Diuel is euill not by nature creation but by the iniquitie of his owne falling away We knowe further that he is not equall with God that he should contend with him in a like power but that hée is forced manger his téeth that hée cannot doo anye thing except at the will and assignment of his creatour Finally when Iohn saith Some are borne of God and some are of the Diuell he faineth no propagation as the Maniches did dreame but he meaneth that the first are gouerned by the Spirite of Christ and the others are vyolently carryed of Sathan as God hath giuen him this power against vnbeleeuers Because the Diuell sinneth from the beginning Euen as before he spake not only of Christes person when he sayd hée was righteous but didde assigne him to bée the cause and Fountaine of righteousnesse so nowe when hée sayth the Diuell sinneth hée comprehendeth his whole bodie that is all reprobates As if hée had sayde this is the diuells propertie that he force vnto sinne Wherevpon it followeth that they are his members and are led of him whosoeuer delight in sinne Further this Beginning whereof the Apostle maketh mention is not of eternitie as when he teacheth that the word was from the beginning For there is great oddes betwéene God and creatures The beginning in God is without time Wherefore séeing the word was euer with God thou shalt not finde any instant of time wherin it began to be but it is of necessitie that thou come to very eternitie it selfe And héere Iohn meaneth nothing els but that the diuell was an Apostata immediatelye after the creation of the worlde and from thence hath neuer ceased to spreade abroade his poyson amongest men For this purpose appeared the Sonne of God Hée repeateth
vs But because he speaketh in common to the faithful he might not speake other wayes then that they might loue one another He confirmeth this sentence by a reason aleadged sometimes alreadie that is because no man shall approue himselfe to be the childe of GOD except hée which loueth his bretheren and because the true knowledge of God worketh in vs of necessitie the loue of God Hée opposeth also after his manner the contrarie member That there is no knowledge of God where loue is not in his strength And hée taketh a generall principle because God is loue that is because his nature is to loue men I knowe that manye doe subtillye playe the Philosophers and especially that the olde writers haue abused this place that they might proue the Godhead of the Spirit But the simple meaning of the Apostle is Because God is the fountaine of loue that this affection floweth and is powred out from him wheresoeuer his knowledge commeth Lyke as before hée called him lyght because there is nothing darke in him but rather hée lyghteneth all with his brightnesse Hée speaketh not therefore héere of the béeing of GOD but onelye sheweth what a one hée is to bée perceyued of vs. But there are two thinges to be noted in these wordes of the Apostle that this is the true knowledge of GOD which doeth regenerate vs and frame vs a newe that wée maye become newe creatures then that it cannot bée but that it make vs conformable to GOD. Let goe therefore that foolishe inuention of faith vnformed because if anye man separate faith from loue he doeth euen as if one should goe about to take heate from the Sunne 9 In this hath appeared By manye other witnesses also wée haue the loue of GOD towardes vs approoued For if it shoulde bée asked why the worlde was created why wée are placed in it to holde the Lordshippe of the Earth why wée are preserued in this lyfe that wée maye inioye infinite and innumerable blessinges why wée are created to the hope of a better lyfe why wée are indued with light and vnderstanding there canne bée shewed no other cause of all these then the frée loue of GOD towardes vs. But the Apostle chooseth the principall witnesse in this place and that which farre excelleth all others For this loue of God was not onely infinite that hée spared not his owne son that by his death he might restore vs to lyfe but the goodnesse is more then meruailous which ought to rauish our mindes with admiration Christ therefore is such an excellent and singular agréement of the loue of God towards vs that so oft as we behold him he doeth plainelye confirme this doctrine vnto vs that God is loue That he calleth him Onely begotten it serueth to amplification For in that he sheweth more cléerely howe entirely he loued vs in that he gaue his onely sonne to death for our sake In the meane time hée that is one sonne by nature maketh manye by adoption and grace Euen whome so euer hée grafteth into his bodye by fayth Hée sheweth the ende why Christ was sent of his Father that wée might liue in him For without him wée are all dead But at his comming he brought lyfe vnto vs. And except our own vnbeléefe doe hinder we féele this effect of his grace in our selues 10 In this is loue Hée setteth forth the loue of God more largely by another reason that is because hée gaue his sonne for vs what time wée were enimyes as Paule also teacheth Rom. 5.6 But hée vseth other wordes that GOD béeing prouoked by no loue of men hath loued them freelye of his owne accorde By which wordes hée meant to teach that the loue of God towardes vs was without deseruing Albeit the meaning of the Apostle is to set God before vs to follow yet the doctrine of faith is not to be neglected which hée ioyneth together God hath loued vs fréely why because we wer sinners or euer wée were borne then because in this corruption of our nature we haue an heart that is tourned from him and is not inclinable to right and holy affections If the subtiltie of the Papistes shoulde haue place that euerye one is elected of GOD so farre as he foreséeth him worthye of loue this Doctrine shoulde not stande That hée loued vs first For then our loue towardes GOD shoulde haue the first place by order although that it shoulde bée the last in time But the Apostle doeth take a graunted Rule of the holye Scripture which these prophane Sophisters doe not knowe that wée are borne so wicked and corrupted that then is as it were bred in vs an hatred of god that we desire nothing but that which doth displease him that euery affection of our flesh doth holde continuall warre with his righteousnesse And hee sent his sonne Therefore Christ with all his benefites is proceeded vnto vs from the alone goodnesse of God as from a fountaine And as it is néedfull for vs to knowe this that therefore we haue saluation in Christ because our heauenlye Father hath loued vs of his own accord so when we are to séeke the sound and full assuraunce of the loue of God towards vs it is conuenient that we looke no where but vpon Christ Wherefore they dote to their owne destruction whosoeuer passing by Christ doe seeke what is determined of them in the secrete counsaile of God Further he sheweth again the cause of the comming of Christ and his office when he sheweth that he was sent therfore that he might be a propitiation for our sinnes And indéede we are first taught by these wordes that we were all straungers from God by sinne and that this separation remaineth vntil Christ come in betwixt who may reconcile vs. Secondly we are taught that this is the beginning of our lyfe that God being pacified by the death of his son receiueth vs to fauour For in that that â—he is called A reconciler this properly belongeth to the sacrifice of his death We perceiue then that this belongeth onely to Christ that he put away the sinnes of the world and so take away the hatred that was betwixt vs and God But héere may arise some shew of contrarietie For if God did loue vs before that Christ did offer himselfe to death for vs what néede was there of a newe reconciliation So the death of Christ might séeme superfluous I aunswere when Christ is sayd to reconcile his Father to vs that this is referred to our capacitie For as we are guyltie of euill in our selues we cannot conceiue God but to be angrie and deadlye displeased vntill Christ abolish sinne by his death vntil he deliuer vs with the price of his bloud from death Againe the loue of God requireth righteousnesse Therefore that we may be assured that we are beloued it is of necessitie that we come to Christ in whom onely wée finde righteousnesse Now we sée the varietie of speaking which is vsual in Scripture
sâ—crete Againe forasmuch as Christ is giueâ— vnto vs for our sanctification doeth brinâ— also with him the spirit of regeneration Finaâ—ly forasmuch as hée doth ingrafte vs into hâ—â— bodie this also is another reason whâ— no man can haue faith vnlesse he be borne 〈◊〉 God Doth loue him which is begotten Augustine and certaine other of the olde writers did drawe this vnto Christ but falsly Foâ— vnder the singular number the Apostle nâ—teth all the faithfull And the Text doetâ— plainely shew that he hath no other purpose but that he may deriue mutuall loue towardeâ— the brethren from faith as from the fountaine And the argument is taken from the common order of nature But he transferreth that vnto God which is séene in men And it is to be noted that the Apostle doeth not therefore speake of the faithfull onely passing by them which are without because they onely are to be beloued and that no care or consideration is to be had of the other but he doeth teach vs by this instruction to loue al men without exception séeing he doth bidde vs to beginne â—ith the godly 2 In this we knowe In these wordes â—e briefly sheweth what is true loue to wit â—hat which is referred vnto God Hetherto he â—ath taught that the true loue of God is no â—here but where the bretheren are loued alâ—o because this is a perpetual effect And now â—e teacheth that men are loued aright and in â—rder when as God hath the first place And â—his definition is necessarie For it commeth â—ften to passe that we doe loue men without God as prophane and carnal friendship doth â—end to no other end then to priuate commoâ—itie or other vaine respectes Therefore as â—efore he vrged the effect so now he vrgeth yeâ—ause For his meaning is that mutuall loue â—â—e so had in account among vs that God bée preferred He ioyneth with the loue of God the obseruation of the lawe and worthely For séeing we loue God as the Father and Lord it cannot be but that reuerence bée ioyned with loue Further God cannot be separated from himselfe Therefore séeing hée is the fountaine of all iustice and vprightnesse it is necessarie that he which loueth him doe frame all his affections to the obedience of righteousnesse Therefore the loue of God is no idle thing But we gather also out of this place what is the true obseruation of the lawe For if we obeye God in kéeping his commaundementes inforced onely by feare we are far of from true obedience Therefore this is first that our harts do auow theÌ„selues vnto God in a frée reuerence and then let the life bée framed vnto the rule of the Lawe This is the meaning of Moses Deu. 10.12 When in gathering the summe of the lawe hée sayth Israel what doeth the Lorde thy God require of thée but that thou loue him and obey him 3 His commaundements are not greeuous This is added least the hardnesse as it commeth to passe doe disable or diminish our indeauour For they which enter a godly and holye life with a chéerefull minde and great zeale and after hauing experience of their owne inabilitie doe waxe slowe Therfore Iohn that he maye stirre vp our indeauours denieth that the commaundements of God are gréeuous But it may be obiected on the contrary that we haue experience of a far other thing and the Scripture doth also witnesse that the yoke of the lawe is not to bée borne Act. 15.10 The reason also is manyfest For séeing the denying of our selues is as it were an entraunce to kéepe the Lawe shal we say that it is an easie thing for a man to deny himselfe Yea rather for as much as the lawe is spirituall as Paul teacheth Rom. 7.14 we are nothing but flesh there must needs be a great strife betwixt vs the lawe of God I answere that this hardnesse is not of the nature of the Lawe but of the fault of our faith which Paule also plainelye expresseth because after that he sayd that it is impossible for the law to giue vs righteousnes he by and by layeth the fault vpon the flesh This answere doth very wel reconcile the sentences of Paul and Dauid which in shew doe séeme much to differ Paul maketh the lawe the minister of death he saith it worketh nothing but the wrath of God 2. Cor. 3.7 that it was giuen that sinne might increase Rom. 4.15 that it liueth that it may slaie vs. Rom. 7.10 and 13. Dauid contrarily saith that it is swéeter vnto him then honnie and more to bée desired then golde Psalme 19.9 Among other praises thereof hée setteth these that it chéereth the heartes it conuerteth vnto the Lorde and quickneth But Paule compareth the law with the corrupt nature of man Hence is that greate conflict But Dauid teacheth howe they are affected whome God hath begotten agayne with his Spirite Hence is that swéetnesse and delight whereof the flesh tasteth not Neither truely hath Iohn ouerpassed this distinction For least anie should take this generally that the commaundements of God are not gréeuous hée restraineth it to the children of God Whereby he signifieth that this is brought to passe by the power of the spirit that it is not gréeuous vnto vs nor troublesome to obey God Yet the question séemeth not as yet to be altogether answered For the faithfull howsoeuer they be gouerned by the spirit of God yet they abide a hard coÌ„bat with their flesh and although they sweate yet they scarce frame themselues vnto theyr duetie by the halfe part Yea rather being set as it were betwéene the sacrifice the alter as the saying is they doe almost faint vnder the burthen We doe sée how that Paule doeth sigh that he is holden prisoner and doth crie out that he is vnhappie because he cannot serue God fréely I aunswere that the lawe is called easie forasmuch as being indued with heuenlye vertue we doe ouercome the desires of the flesh For howsoeuer the flesh doth rebell yet the faithfull doe féele that they are delighted so much in no other thing as that they maye followe God Moreouer it is to be noted that Iohn doeth not speake of the bare law which conteineth nothing besides the commaundements but that he ioyneth with all the fatherlye kindnesse of God whereby the rigour of the lawe is mittigated Therefore séeing wée knowe that wée are mercifullye pardoned of the Lorde if our workes doe not satisfie the lawe that doth make vs a greate deale readyer vnto obedience as it is in Psalme 130.4 There is mercie with thée that thou maist bée feared Hence then is the easinesse of the kéeping the Lawe that the faithfull staide vp by forgiuenesse if in anye point they faile doe not despaire In the meane time the Apostle warneth vs that wée must striue that wée may serue the Lord. For the whole worlde doeth stande agaynst vs least wée shoulde goe forwarde whether God calleth vs. Therefore hée in effect shall kéepe
be added I sée that it is had in the best and most allowed copies I doo willingly receiue it the sence shal be the god to the end he may more plentifully confirme our faith in Christ doth by a thrée fold means witnesse that we must rest in him For as our faith doth acknowledge three persons in one being of God so it is called vnto Christ by so many means that it may rest it selfe in him Whereas he saith that thrée are one it is not referred vnto the beeing but rather vnto the consent As if he should saye that the Father and his euerlasting worde and the Spirite doe with one consent equallye approue Christ Therefore some bookes haue Eis En that is Into one But although thou readest En Eisen that is Are one as it is in other Copies yet there is no doubt but that the Father the Word and the Spirite are sayd to be one in the selfe same sence in which afterwards Bloud Water and the Spirite But whereas the Spirite which is one witnesse is twice rehearsed the repetition séemeth to be vnfit I answere Seing he doth witnesse diuersly of Christ that a double place of witnessing is fitlye giuen vnto him For the Father with his euerlasting wisedome and the Spirite doeth pronounce from heauen as by his absolute power that Iesus is Christ Therefore in the place the onely maiestie of his diuinitie is to be considered of vs and bicause the spirit dwelling in our harts is the earnest pledge and seale to seale vp that decrée by this meanes he speaketh againe in earth by his grace But because it may be that all men will not receiue this reading I will so expound those words that follow as if the Apostle had named these only witnesses on earth 8 Are three He applyeth nowe that sentence of water and bloud to his purpose namely that they haue no excuse which refuse Christ forasmuch as he hath prooued with sufficient strong and plaine witnesses that it is he which was promised long before For bloud and water séeing that they are pledges and effects of saluation brought by him doo truly witnesse that he is sent of God Further the Holy Ghost is added as a third witnesse whome notwithstanding hath the first place because otherwise water and bloude shoulde haue issued without profit For it is he which doth seale vp in our hearts the witnesse of water and bloud it is he which bringeth to passe by his power that the fruite of the death of Christ dooth come vnto vs yea rather that bloud being shed for our redemption dooth pearce euen vnto our soules or that I may speake all in one worde it causeth that Christ with all his benefits is ours So Paule Rom. 1.4 After that he had sayd that Christ was shewed to bée the sonne of God by the power of his resurrection doeth immediatly adde by the sanctifieng of the Spirite Because whatsoeuer tokens of the heauenly glorie doeth shine in Christ they shoulde bée neuer the lesse darke vnto vs and should bée farre from our sight vnlesse the spirite did open vnto vs the eyes of faith Now the readers doo vnderstand why Iohn hath brought the spirite as witnesse with water bloud namely because it is the proper office of the Spirite to make cleane our consciences by the bloude of Christ and to cause that the cleansing brought by him is effectuall in vs. Of which thing ther is something spoken in the beginning of the first Epistle of Peter chap. 1. verse 22. where Peter vseth almost the same speach to wit that the holy Ghost dooeth purge our soules by the sprinkeling of the bloud of Christ But by these words we may gather that faith dooth not take holde of Christ bare or naked but with all his quickening power For what profite were it that Christ was sent into the earth vnlesse he had pacified God by the sacrifice of his death vnlesse the office of cleansing had bene inioyned him of his father yet it may be obiected that the distinction is superfluous which is héere set downe because Christ by putting awaye sinne hath made vs cleane Therefore the Apostle nameth one thing twice I graunt indéede that in the putting awaye of sinne there is also included a washing Therefore I haue not set a difference of water and bloud as though they wer diuers things But if euery one of vs doo weigh his owne weakenesse he shall easelye acknowledge that bloud is not in vaine or without cause discerned from water Further as it hath bene alreadie saide the Apostle alludeth vnto the Rytes of the Lawe But God did in times paste institute not onely Sacrifice but also washings because of the weaknesse of man The Apostle woulde plainelye expresse that the truth of both parts was offered vs in Christ By which reason he sayde a little before Not in water onely For hee dooth signifie that not onelye some parte of our saluation is founde in Christ but also all partes full so that nothing more is to be sought otherwhere 9 If the witnesse of men He reasoneth from the lesse to the greater howe vnthankfull men are if they refuse Christ approued from heauen so as he hath said For if in mens affaires we doo rest in the wordes of men which can lye and deceiue how vnséemly shall it be that God hath losse credit with vs in his owne matters wherein he is the cheefe Iudge Therefore onely iniquitie doth let that we receiue not Christ when as hée giueth creditte to his power by a lawfull proofe Further he calleth the witnesse of God not onely that which the Spirite dooth giue into our harts but that also which we haue from water bloud For that power of purging and putting away sinne was not earthly but heauenly Wherefore the bloud of Christ is not to be estéemed after the common manner of men but we must rather respect the purpose of God wherein it was ordained to put awaye sinne and that heauenlye power which hath flowed from thence Further this is the witnesse of God which he hath testified of his sonne 10 He that beleeueth on the sonne of God hath the witnesse in himselfe Hee that beleeueth not God hath made him a lyer because he beleeued not the witnesse which god hath testified of his sonne 11 And this is the witnes that God hath giuen vs eternall life And this life is in his sonne 12 He that hath the sonne hath life He that hath not the sonne of God hath not life 10 THis is the witnesse The note Oti doth not note heere a cause but is onely taken in the way of exposition For after that the Apostle had taught that God doth deserue much more credite then men now he addeth that we can giue no creditte vnto God but by beléeuing in Christ because God dooth set him onely before vs and dooth stay vs in him Hence he gathereth that we doo beléeue in Christ safely and with quiet
pacified towardes them by the Sacrifice of the death of Christ Wherefore the power and effect of all these resteth in the onely bloude of Christ Whereby is refelled the Papists most horrible inuention of Indulgences for as if the bloud of Christ were not sufficient they require also the bloud and merites of Martyrs to be an help And yet this blasphemie amongest them spreadeth further for when their keyes in which they holde that remission of â—ins is included are coyned partly of the bloude and merits of martirs and partly of the works of superrogation with which euerye sinner â—oth redéeme himselfe there remaineth to theÌ„ no remission of sinnes which doth not derogate from the bloude of Christ For if theyr doctrine should haue place then shall not the â—loud of Christ purge vs but shal onely conâ—urre as an help in part And by this meane â—he consciences shal hang in doubt which the Apostle commaundeth héere to rest in a weâ—â—â—ssuraunce 8 If we say that wee haue no sinne wee deceiue our selues and the Truth is not in vs. 9 If we confesse our sinnes hee is faithfull and iust that hee maye forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse 10 If we say we haue no sinne we make him a lier and his word is not in vs. NOW he commendeth that grace by necessitie For because no man is frée from sinne he sheweth that we are all cast away and without hope of remedie except the Lord doo help vs by the way of forgiuenesse This is the reason why he so vehemently vrgeth that no man is innocent that all maye the better knowe that they haue néede of mercye which maye deliuer them from banishment and so they might the more be stirred vp to the obtayning of this same so necessarye a good By the name of sinne is noted not onelye a wicked and defiled inclination but the fault which doth truely make vs guiltie before GOD. Further séeing the speach is generall it followeth that none of the Saints which are which were or which shall be are exempted from this number Wherefore Augustine dooth excéeding fitlie refell the cauill of the Pelagians with this testimonie and dooth also wiselye weigh that the confession of guyltinesse is required not for humilities sake but lest in lying we deceiue our selues When he addeth The truth is not in vs. After his manner he confirmeth the former sentence by rehearsing it againe albeit it is not a simple rehearsing as other where but he sayth they are deceiued because they glorie in lying 9 If wee confesse Againe hée promiseth the faythfull that GOD will be fauourable vnto them so that they acknowledge themselues to be sinners For it is a most excellent thing that wée bée certainlye perswaded that there is a readie and prepared Reconciliation for vs with GOD when we haue sinned otherwise wée continually beare Hell shutte vp within vs. Few indéede doo weigh this howe miserable and vnhappie a thing the wauering and vnquietetnesse of mans conscience is But so the case standeth with vs that hell dooth raigne where ther is not peace with God How much more ought we to imbrace this promise with all our heart which offereth assured forgiuenesse to all that doe confesse their sinnes Further he teacheth that it is founded vppon the faith and righteousnesse of God because God who hath promised is true and plaine for they that thinke he is called iust because he doeth iustifie vs freely in my iudgement do reason too subtilly For this iustice depeÌ„deth of faith but each of them is anexed to the promise for otherwise God may be iust yet deale with vs in most high iustice but because he hath bound himselfe to vs by his word he will not be taken for iust except hée doe forgiue But this confession when it is referred to God requireth a sincere affection of the heart and the heart cannot speak to God without newnesse of lyfe Therefore it doeth containe in it true repentance God indéede forgiueth fréely but so that his easines to mercie be not an intisement to sinne Shall cleanse vs. The word of purging séemeth to be taken in another sence then before For he said we were cleansed by the bloud of Christ because by his benefit our sins are not laid to our charge But now after that he hath spoken of forgiuenesse he addeth also the God doth purge vs from vnrighteousnes that this second member may be diuers from the â—â—rst So he signifieth that a double fruit doth arise to vs of confession that God being pacified with the sacrifice of Christ doth forgiue vs and the he doth correct and amend vs. If anie man obiect the while we are in this world we are neuer purged froÌ„ all vnrighteousnesse as much as belongeth to reformatioÌ„ it is true indéede but Iohn doth not teach what God doth now perfect in vs. He is faithful he saith that he may make vs cleane that is not to day nor to morow For as long as we are coÌ„passed about with flesh we must be in continual going forward But that which he hath once begun he doth dayly proceede to do till at the last he doth performe it So Paule saith That we are elect that we may appeare before God wtout reproofe Eph. 1.4 and else where that the church is cleansed that it may be without spot or wrinkle Eph. 5.27 Albeit if anie had rather interpret this place otherwise as if he spake one thing twice I leaue it frée 10 Wee make him a lyar Hée goeth further that they blaspheame GOD which claime purenesse vnto themselues For we sée howe that euerie where hée condempneth all mankinde of sinne Wherefore hée entereth battayle with God whosoeuer séeketh to shunne this determination and doth reproue him of a lye as if he did presse them that deserued it not For confirmation sake he addeth that His word is not in vs. As if he shuld haue sayde that we cast aside that his so excellent doctrine which includeth all vnder guiltinesse Wherevpon we gather that then we haue rightly profited in the worde of the Lord when we are truely humbled that mourning vnder the burden of our sinnes we learne to flye to the mercie of God and rest our selues no other where then in the fatherly frée mercie of God Chap. 2. 1 LIttle children these things I write vnto you that you sinne not but if any man sinne we haue an aduocate with the Father Iesus Christ the righteous 2 And hee is the propitiation for our sinnes and not for ours onelye but also of the whole world THis is not onely a briefe rehearsing of the former doctrine but almost a sum of the whole Gospell That we abstaine from sinne and yet because we are alwaies subiect to the iudgement of GOD wée are certaine that Christ doth make intercession with the sacrifice of his death that he maye reconcile the Father vnto vs. In the meane also he vseth a predication least anie man