so greate a desire to affection without cause Séeing that our safetie doeth consist in the Gospell the certaintie thereof is a thing more then necessarie And how vntowarde wée are to beléeue euerye one of vs by his owne experyence doeth knowe too well I call to beléeue not lightly to imagine or in only assenting to alow that which is spoken but to imbrace it with a certaine vndoubted perswasion so that we dare subscribe as to a knowen truth By this occasion the Apostle doth multiply so many things héere in confirmation of the gospell 1 That which was from the beginning Because it is a broken and confused speach that the sence maye bée giuen more plaine so the words are to be resolued We declare vnto you the word of life which from the beginning hath by all meanes bene truly testified vnto vs how life was made manifest in it Or if you had rather otherwise Whatsoeuer we shew you of the word of life it was from the beginning and it was openly shewed to vs because life is made manifest in it But this member That which was from the beginning is vndoubtedly referred to the diuinitie of Christ for God was not manifested in the flesh from the beginning but hée who alwayes was life and the eternal word of God in the fulnesse of time became man Againe those things that follow of the beholding and féeling with handes doe more béelong to the humane nature But because two natures make one persoÌ„ that one is Christ who came out from the father that he might take vppon him our flesh the Apostle doth worthely shewe foorth in common together that he hath ben alwayes inuisible and afterwards séene Wherby is refelled the rotten cauill of Seruetus that there is one nature and being of the deitie with the flesh and moreouer that the word is transformed into flesh because that liuing word was séene in the flesh Let vs remember therefore that this doctrine of the Gospell is auouched that he who in the flesh did truly proue himselfe to be the sonne of God was acknowledged for the sonne of God was alwaies the inuisible word of God And yet he doeth not héere assigne the beginning of the world but ascendeth higher Of the word of life The Genitiue case is taken in the place of an Epithite for quickening because as he teacheth in the first chapter of the Gospell In it was life albeit this title doth belong to the Sonne of God by a double right both because he hath plentifully poured life vpon all creatures and because he now repaireth life in vs which was put out and perished by Adams sinne Yea moreouer the name it selfe of the word may be expounded two manner of waies either of Christ or of the doctrine of the Gospel for by that also health is brought vnto vs. But because the substaunce thereof is Christ and it doth not contayne anye other thing then that hée at length was manifested vnto men who alwaies was with the Father the first Exposition séemeth to me more simple and more naturall Further that the wisedome which dooth remayne in God is called the word is euidently séene by the Gospell That which wee haue heard That which wee haue seene This hearing was not of anye spread reporte whereto small creditte vseth to bée giuen but Iohn meaneth that of those things which hée taught hée was first effectually taught of his master so that hée set foorth nothing rashly And in truth no man shall bée a profitable Teacher in the Church who hath not first himselfe bene a Disciple of the Sonne of GOD and rightlye instructed in his Schoole séeing that his authoritie alone ought to bée of most force Whereas hée sayeth that hée Did see it with his eyes it is not a Pleonasmos but a greater expressing for amplification sake Yea not being contented wth a simple sight hée addeth Wee â—ooked vppon and our handes haue handeled By which wordes hée dooth testifie that hée taught nothing which hée had not throughlye approued Yet the approouing of the senses séemeth smallye to be profitable to the present cause For the vertue of Christ cannot bée comprehended with eyes or handes I aunswere that the same thing is spoken héere which is in the first Chapter of his Gospell We haue séene his glorie that is glorie worthye the onely begotten Sonne of GOD. For the Sonne of GOD was not acknowledged according to the outwarde forme of his bodie but by that whereas he shewed foorth famous experiences of his diuine power so that in him as by a liuely and expresse Image did shine the maiestie of the Father Whereas the wordes are of the plurall number and the matter doth most indifferently appertaine vnto all the Apostles I doo willyngly interprete it of them especiallye because the question is of the authoritie of the testimonye But no lesse friuolous as I lately touched and to be shamed at is the lewdnesse of Seruetus who vrgeth these wordes whereby to prooue that the worde of GOD hath bene visible and palpable Hée dooth wickedlye either destroye the two Natures which is in Christ or mingle them confusedly together He therefore doth imagine I wot not what lie so deifying the humanitie of Christ that he doeth vtterly take from him the truth of mans nature denying in the meane time that Christ is any other way the sonne of God except because he was conceiued of his mother by the power of the holye Ghost and taking from him his proper abiding in God Wherevpon it followeth that he is neither God nor man albeit he séeme to forge a coÌ„fused Masse of both But because the minde of the Apostle is vndoubted vnto vs let vs passe by that Dogge 2 And the life was made manifest This note of ioyning together is héere put in stéede of shewing plainly As if he should haue said We do giue witnesse of the word that giueth life euen as life were made manifest Albeit the sence maye be double either that Christ was giuen who is life and the fountaine of life or that life was plainely offered to vs in Christ And this later doth necessarily follow of the first As much yet as doth belong to the signification of the words these two differ betwéene themselues as the cause and the effect Where secondly he rehearseth Wee shew eternal life I doubt not but that he speketh of the effect that is that we attaine vnto life by the benefite of Christ Wherevppon wée â—ather that Christ cannot bée preached vnto vs but the kingdome of heauen is opened vnâ—o vs that béeing raised from death we might â—iue the life of God Which was with the Father This is true not onely since the worlde was made â—ut also from the first eternitie For God was alwayes the fountaine of life but the power and abilitie of quickening was in his eternall wisedome which yet he did not shew forth before the creation of the worlde And â—ince God beganne to giue his
worde that power which before was hid hath dispearsed it selfe into the creatures Nowe this was â—ome manifesting but the Apostle respecteth another thing that is that theÌ„ life was made manifest in Christ when he being clothed with our flesh did performe the partes of redemption For albeit the Fathers vnder the lawe were fellowes and pertakers of the same lyfe yet we knowe they were shut vp vnder the hope which afterwarde shoulde bée reuealed It was of necessitie vnto them that they should seeke lyfe from the death resurrection of Christ But the matter was not onely farre separate from theyr eyes but it was also hidde from theyr mindes They therefore depend vpon the hope of the Reuelation which at the last in his time did followe They coulde not indéede obtaine lyfe except by some meanes béeing made manifest vnto them But betwixt them and vs there is a great difference because whom they sought darkly in figures being promised vnto them we nowe apprehend him béeing giuen as it were with our handes But the purpose of the Apostle is to take awaye the opinion of newnesse which might impayre the dignitie of the Gospell By which occasion he sayth That lyfe did not now beginne of late as if it hadde latelye appeared because it hath bene for euer with the Father 3 That which we haue seene and heard doe we shew vnto you that you also may haue fellowshippe with vs and that our fellowship may be with the father and with his sonne Iesus Christ 4 And these things we write vnto you that your ioye may be full 5 And this is the promise which wee declare vnto you that GOD is lyght and in him is not any darknesse 6 If wee saie wee haue fellowshippe with him and walke in darknesse we lie and doe not the truth 7 But if wee walke in light as hee is in light wee haue fellowshippe one with another and the bloude of Iesus Christ his sonne doth cleanse vs from all sinne 3 That which wee haue seene Now hée doeth the third time repeate his hauing séene and hearde least anie thing might bée wanting to the effectuall certainetye of his Doctrine And that is dilygentlye to bée noted that the Preachers of the Gospell are chosen of Christ who might be fit and faithfull witnesses of all those thinges which they shoulde speake Together also hée witnesseth the affection of his minde because hée sayeth hée is not mooued with anye other reason to write but that hée maye prouoke and incite them to whome hee writeth to approch to the fellowshippe of an inestimable good whereby it well appeareth howe much care he hath of their saluation which auayleth not a little to procure other good and vertuous thinges for we are too too vnkind if we refuse to heare him who desireth to communicate with vs parte of that happinesse which he himselfe hath gotten He then expresseth the fruit which is attained vnto by the gospell that is that we might be made at one with God with his sonne Christ wherin consisteth the chiefe goodnesse This second member ought to haue bene added not onely that he might make the doctrine of the Gospell precious and delightful but also that he might shewe that he desired them to be his fellowes to no other ende but that he might bring them to God and so all might be one in him For the wicked also haue their mutual coniunction among themselues but without God yea that they may more and more estrange themselues from God which is the vttermost poynt of all the wicked But this as was said euen now is our onely happinesse to be receiued into fauor of God that we may be truly knit vnto him in Christ of which Iohn 17. chapt In conclusion Iohn pronounceth that like as the Apostles are adopted of Christ to be his bretheren that being gathered into one bodie they may remaine fast vnto God that so he with the rest of his fellowes in that businesse doth performe this that of this sacred and blessed vnitie there may be many copartners 4 That your ioye By the name of full ioye he doth more fitly expresse the full and perfect happinesse which we attaine vnto by the Gospel He doth withal admonish the faithful where they ought to haue all their affections fixed True is that prouerbe Where our tresure is there is our heart Mat. 6.21 Whosoeuer therefore doth truly perceiue of what worthinesse that fellow 〈◊〉 is with God hée doth wtall sufficiently satisfie himselfe with this alone doth not further boyle with sundrye desires The Lord is my cup saith Dauid and mine inheritaunce The Lot is falne vnto me in pleasant places Psal 16.5.6 After the same manner Paule sheweth that all thinges wer vnto him as dunge that he might possesse Christ alone Phi. 3.8 Wherefore in fine he hath profited in the Gospel who estéeming himselfe happie in the fellowship of god doth rest himselfe in it alone and so prefer it before all the worlde that for it he be prepared to forsake all 5 And this is the promise I doo no lesse allow that which the olde interpreter hath yéelded This is the declaratioÌ„ For albeit Epaggeha with the Grecians doth often signifie a 〈◊〉 promise yet because Iohn speaketh héere of the testimonie whereof he had made mention a little before the text séemeth rather to require the other sense except possiblye you may resolue it thus The promise which wée bring vnto you doth draw this with it or hath this condition knitte vnto it By this meanes we shal vnderstand the minde of the Apostle Neither indéede dooth hée héere comprehende the whole doctrine of the Gospell but sheweth that this is requyred if we will inioye Christ and his benefittes that we become lyke vnto GOD in righteousnesse and holynesse lyke as Paule saieth Tit. 2.11 That Grace of GOD which bringeth saluation to all men hath appeared and teacheth vs to denye vngodlynesse and worldly lustes and teacheth vs to lyue soberlye iustlye and godlye in this present worlde Excepte because hée teacheth by a Metaphore that wée must walk in the light because God is lyght Further whereas sometimes hée calleth GOD lyght and sometimes sayeth Hée is in the lyght the wordes are not to be vrged too much Why Sathan shoulde bée called the Prince of darkenes it is euident inough Therefore when GOD on the contrarye parte is called the Father of light and light it selfe first wée may vnderstande that there is nothing in him but that which is cleare pure and sincere then that he dooth so lighten all things with his brightnesse that hée suffereth nothing that is defiled or vnéeuen no blemishes or vncleannesse no hypocrisie or deceipt nor any other euill to lye close or hidde Therefore this is the Summe Séeing there is no agréement betwéene lyght and darkenesse that while wée walke in darkenesse wée are at enmitie with GOD. Therfore that that societie which hée mentioned cannot otherwise stande then if wée also
but yet albeit the visible beames doe not pearce through vnto vs in this same we are satisfied that the Sun yéeldeth out the vse of his shining vnto vs. So after that our fayth is established in Christ certayne thinges maye come to passe which maye helpe it yet in the meane time it resteth in the alone grace of Iesus Christ 15 Is a manslayer To the end hée maye stirre vs the more vnto loue he sheweth how detestable a thing before God hatred is Ther is no man but he abhorreth man slaughter yea wée al hold the verie name to be execrable And the apostle sheweth that they are al manslayers which hate theyr bretheren Hée coulde not speake anie thing more bitterlie and yet this is not hyperbolical For whō we hate we could affoord that he perished And it is no matter if one kéepe his hands from the euill For the verie desire is condempned before God as much as is the practise Yea also when we our selues do not desire to do hurt if yet we desire that some euil may come vnto our brother from other wher euen then also we are manslaiers Therfore the Apostle doeth define the matter euen as it is where he giueth the name of manslaughter to hatred Wherby is conuinced the foolishnesse of men because when they doe euen loath the name they make almost no account of the fault it selfe And whence is that Euen because the outward face of things doth occupie all our sences before God the inwarde affection is regarded Wherefore least anye doe anye more lessen so excéeding an euill let vs learne to call backe our iudgements to the iudgement feate of God 16 By this wee knowe Now he sheweth what is true loue For it were not inoughe to prayse it excepte the power of it were knowen And hée setteth forth a perfect rule of loue in the example of Christ because in not sparing his owne lyfe hée made it knowen howe much hée loued vs. Therefore hée biddeth vs labour to this point The summe is that therein is our loue commended if wée transferre the loue of our selues vnto our bretheren So as euerie one after a sorte forgetting himselfe take care for others It is indéede most certaine that wée are not farre vnlyke vnto Christ but the Apostle doeth commend vnto vs imitation because albeit we attain not vnto him yet it is good that wée followe his steppes a farre off Indéede when the Apostle giueth counsaile to hypocrites that they cast awaye vaine boasting which bragge that they haue the fayth of Christ without brotherlye loue hée doeth shewe that excepte this desire doeth preuayle in our heartes wée haue nothing to doe with Christ Neyther yet as I sayde doeth hée so set before vs the loue of Christ that hée requireth an equall loue of vs. For what shoulde that bée else but a driuing of all at once to desperation But so he will haue our affections framed that wée maye desire to bestowe both our life and death first to the glorie of God and then to the good of our neighbour There is another difference betwixt vs and Christ that there cannot bée the same power of our death For neither is the wrath of God pacified by our bloud nor lyfe attayned vnto by our death nor the debt of others is paide But the Apostle by this comparison did not respect what was the end or effect of the death of Christ but he onelye woulde that our lyfe should be conformed to his example 17 If anie haue this worlds good Nowe he preacheth of the common offices of loue which procéed from that chiefe fountaine that is when we are prepared to reache out our selues euen vnto death for our brethren Albeit he séemeth to reason from the more to the lesse For he that refuseth to ease the want of his brother with his good while his life is not touched much lesse will he bestowe his lyfe Therefore hée denyeth that there is loue in vs if we leaue our bretheren destitute of our helpe But he accompteth so highly of externall liberalitie that together he sheweth most fitly what is the true way to do well what kinde of affectiō ought to guide the same Let therfore this be the first proposition That no man doth truly loue the brethren but hée wil shew forth the same in effect as oft as occasion doth require Another how much riches anie man hath accordingly he is bound to reléeue the brethren because the Lord by this meanes doth minister vnto vs matter to exercise our loue The third that euery ones necessitie is to be cōsidered because as euerye one néedeth meate drinke or anye other thing wherof we haue store he doeth euen so craue our duetie The fourth that ther is no liberality doth please god except it be ioyned Te Sumpatheia to a cōpassion many séeme to be liberall which yet are not anye whit touched with the miseries of their brethren But the Apostle biddeth vs to open our bowells which is done when wée put vpon vs almost the same féeling that we may bewaile together the euills of others no other waies then as our owne The loue of God Heare the question is of the loue of brethren Therfore why doth he name the loue of God Verily the principle must be kept that it cannot be but it is the loue of God shoulde beget in vs the loue of our bretheren And by this meanes God taketh an experience of our loue towardes him while he commaundeth vs to loue men for his sake as it is in the 16. Psalme My dooing well extendeth not vnto thée but my will and my desire is vnto the Saints which are in the earth 18 Let vs not loue in word Ther is a granting in this first part For we cannot loue onely with the tongue but because manye doe fasly boast of this the Apostle giueth the name of the thing to their dissimulation as vseth often to be done Albeit in the other part he reproueth their vanitie when he denieth that it is the truth except it be in déede For thus the words are to be resolued let vs not professe with tongue that we loue but let vs approue it by déede because this is the ryght condition of loue 19 And by this we know that we are of the truth shal perswade our hearts before him 20 But if our heartes accuse vs truely God is greater then our hearts knoweth all things 21 Beloued if our hearts accuse vs not wee haue trust towards God 22 And if we aske anie thing we receiue it of him because we keepe his commandements and doe those things that are pleasaunt before him 19 HE taketh the name of Truth héere in another sence but it is an excellent giuing of a name that if we loue our bretheren truely we haue héereby a testimonie that we are borne of God who is the truth or that the truth of God hath place in vs. But let vs alwayes remember that we haue not
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
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
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