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
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
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
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
the realmes of obedience in this case for my whole desire is quite contrarie First that bothe the housbande and the wife should obey the Lorde bothe as Christians and in their seuerall place thei that are to gouerne to gouerne in and accordyng to the Lorde Collo 3.17 and thei that are to obey to obey in and accordyng to the Lorde Acts. 4.19 If any intende otherwayes their authoritie will bee without the Lorde and deserueth to bee so taken Againe I aske seyng the Lorde hath appointed this vnto all his children 1. Thes 4 1.2 that whatsoeuer thei haue gained of knowledge practize in the worde of God 2. Pet. 3.18 Psalm 84.7 thei still grow and goe forwarde to full perfection whether thei be men or women who shall prescribe a sufficiēcie or dare saie that thei haue enough J wish we maie in this cleare light of knowledge leaue winking as it were at noone dayes and tremble thus to dallie or thus to deale vniustly with the most holie truth of the Lorde and to presse vniust iniuries vppon the soules of our poore bretheren least in carelesse greeuyng the consciences of the Lordes annointed we violently bryng vpon our selues the heauie wrathe and indignation of God If we in the truth of an humble soule do weigh the seuerall testimonies of the worde of the Lorde to the right guiding of his seruaunts to the assuraunce of his grace in the obedience of his will we shall easily be made able to meete with all these mischeefes and many moe that might otherwaies preuaile to turne vs out of the waie And as the Spirite of God hath amongst infinite other places of Scripture to that effect by the Apostle Sainct Ihon in his first Epistle proued that true iustification and eternall life is onely by Iesus Christ and shewed further that there is no assuraunce of this grace of the Lorde where is not the effectuall power of the Spirite of the Sonne of God in the iustified who are vnited vnto hym as the members vnto the head and receiue of his fulnesse to leade them in a continuall true obedience of his will reuealed in his worde and in the truthe thereof that thei might stand out immouably vnto the end exhorted to beware of false teachers and all that deceiue and reasoning from the effect to the cause he proueth the truthe of the loue of God towarde vs by our loue to the bretheren Which beyng well considered of vs and applied to our seuerall vse in the direction of the Spirite of Christ will not onely arme vs against Sathan in the former euilles but make vs effectuallie wise in the waie of life And as the same Epistle of Sainct Jhon is most sweete and plentifull in it self being full of plaine witnesse of the grace of God and effectuall testimonies who bee his So is it most clerely profitably opened and made plaine by the reuerende and moste worthie seruaunt of Iesus Christ M. Caluin in his tyme. Whiche his labours in regarde of the greate good thei might doe to many fearing the Lorde that want the knowledge of the tongue wherein he wrote I haue as my other occasions haue giuen me leaue translated into the Englishe tongue and offryng my poore labours therein to the Churche of GOD I haue been bolde to commende the first fruites as it were vnto you right hartely praiyng that whatsoeuer the Lord shall therein open vnto you that maie concerne you through conuersion continuaunce or cherefull constancie in the Lorde that you will applie it nere vnto your soules and that you maie so alwaies profite in the same as may more more seale vp vnto your seuerall consciences the effectuall assuraunce of the eternall grace of God in Iesus Christ and make you able to stand vnder the burthens that you do or shall indure from tyme to tyme for the honour of his name Maister Caluin also vpon Iude and an Epistle of his owne written to a freend J haue as I might translated likewise and deliuered withall to the Printe praiyng that the one and other maie doe that good to Gods Churche and namely to your selues that I hartely wishe and that you maie euer remaine together in the vnitie of truthe and in all holy fellowship among your selues and with the whole Church of God growing vp from strength to strength to a full measure of perfection in Iesus Christ to whose mercies I shall not cease by his grace to cōmend you and the whole Church of God for euer Yours assuredly in the Lorde W. H. THE COMENTAries of M. Iohn Caluin vpon the first Epistle of Iohn The Argument THis Epistle is most agréeable to his spirit who before others was therfore beloued of Christ that he might make him familiar vnto vs. Further it contayneth Doctrine mixt with exhortations It disputeth of the eternall deitie of Christ together also of the incomparable grace which being made manifest to the world he brought with him generally of all his benefits and chiefly it commendeth and extolleth the inestimable grace of the adoption of the Lord. Thence it taketh the occasion to exhort Sometimes it doth generally admonish to religious and holye lyfe and againe by name it giueth preceptes of loue but none of these it doth prosecute in continuaunce For euerie where in teaching and exhorting he is diuerse but especially he is plentifull in vrging to brotherly loue It also toucheth other thinges briefly as of taking héede of seducers and such other lyke But euerie thing maye be obserued in his place CHAP. 1. 1 THat which was from the beginning which we haue heard which we haue seene with our eies which wee haue looked vppon which our hands haue handled of the word of lyfe 2 And that life was made manifest and wee haue seene and beare witnesse and doo shewe vnto you that eternall lyfe which was with the Father and is made manifest vnto vs. HEe sheweth that in the beginning lyfe was giuen vnto vs in Christ which thing as it is an incomperable good so it ought to rauish and inflame all our sences with a wonderfull loue and desire of it Indéede this is spoken in fewe and simple wordes That lyfe is made manifest But if wée doe account howe miserable and horrible the condition of death is and agayne of what worthynesse the kingdome of GOD and his immortall glorye is we shall héere perceiue some more excellent thing then can bée expressed with anye wordes This therefore is the purpose of the Apostle when hée hath shewed the most excellent good thing yea the chiefe and alone happynesse which GOD hath vouchsafed vs in his Sonne to lighten our mindes But because the greatnesse of the maker did require that the truth should be certaine and approoued hée tourneth much in this part For all these Which wee haue seene which wee haue hard which wee haue looked vppon c. are effectuall to establish the credite of the Gospell Nor indéed doeth hée adde
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
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
in him puryfieth himselfe euen as hee is pure 1 THE second Argument is from the dignitie and excellencie of our calling Our heauenlye Father sayth hée hath vouchsafed to dignifie vs with no small honour séeing hée hath adopted vs to bée his sonnes This so greate fauour ought to kindle in vs the studie of godlynesse that wée maye bée lyke vnto him and it canne no other way be done except he which confesseth himselfe to bée one of the sonnes of GOD doe purifie himselfe And the more vehement the exhortation is the more is set foorth vnto vs the grace of almightie God For wheras he sayth that loue is giuen vs hée sheweth that this commeth of méere liberalitie that God accepteth vs for his children For whence become we of such account but by the loue of God Furthermore his frée loue is héere manifestlye spoken of It is indéede an vnproper kinde of spéech but the Apostle had rather speake vnproperlye then not to expresse that which was of necessitie to bée knowen Briefelye hée signifieth that the more plentifull the loue of GOD is shewed vppon vs the more wée are bound vnto him as Paule to the Romanes the 12.1 beséecheth the Romanes by the mercies of God that they would offer themselues vnto him an holye Sacrifice In the meane time we are taught that as I sayde the adoption of all the godlye is frée and dependeth not vppon anie respect of workes For that which the Schoole men say that they are adopted whom god did foresée to be worthie is plainely made of none effect by these wordes For by this meanes the gift of God should not haue bene frée This chiefe point of doctrine is principally néedfull to holde For séeing that the onely cause of our saluation is adoption and that the Apostle witnesseth that the same doth issue from the méere and alone loue of God there is nothing remaineth to our owne worthinesse or the desert of works For why are we sonnes Verily because God hath begunne to loue vs fréely when we were more worthie of hatred then of loue And séeing that the spirit is the pledge of our adoptiō hence it followeth that if there be anie good thing in vs it must not be so set against the grace of God that rather it must be ascribed vnto it as receiued from it The Name whereof he speaketh cannot be a vaine title For it is God who pronounceth vs with his owne mouth to be his sonnes as he gaue a name to Abraham according to the thing it selfe Therefore the world This temptation doth vehemently assayle our faith that wée should not so be accounted for the children of God or haue anie note of such excellencie séene in vs that rather the whole world almost doth hold vs for a mocking stocke Therefore by the present condition it can hardly be gathered that God is our Father for the diuell inuenteth all wayes to darken his blessing He giueth a remedie to this offence when hée saith That it is not yet knowen What manner of men we are because the world knoweth not God therefore it is no meruaile if it contempne his children Of which thing ther was a notable paterne in Isaac Iacob For when each of them was elected of God the one Ismael scoffed and iested at Gen. 21.9 27.41 the other Esau persecuted which threatenings with swoord Therfore howsoeuer we séeme to be oppressed in the world our saluatiō remaineth neuertheles founde in good state 2 We are now the sonnes of God Now he descendeth to euery ones proper feeling For albeit the wicked doe not intice vs to cast away our hope yet our present estate is far frō the glory of the childrē of God For in respect of the body we are dust a thing of nothing death is euer before our eies we are in danger of many miseries the soule is subiect to infinit euils so that we alwaies find hel in our selues How much more néed is ther that al our sences be drawen frō the beholding of things present least the miseries wherwith we are compassed doeth driue vs out of the hope of the happinesse that yet appeareth not For this is the Apostles counsell that wée shall doe foolishlye if we measure what God hath giuen vnto vs by our present condition but that we must holde fast by an assured faith that which yet appeareth not And we know that when we shall be made manifest This condition must be chaunged into an Aduerb of time where or when Further this worde shall appeare is taken otherwise then before The Apostle sayde a lyttle before that it appereth not yet what we shal be since the fruit of our adoption is hid because our felicitie is in heauen and we are straungers farre from thence in the earth because this fraile life that is subiect to an hundreth deaths is farre vnlike to that eternall glorye which belongeth to the children of God because being shut vp after a slauishe manner in the prison of flesh we are farre distaunt from the frée dominion of heauen and earth But nowe he referreth this note to Christ When hee shall appeare For hée teacheth the same thing that Paule doeth vnto the Collos chapter 3. verse 3. where he sayth Your life is hidde with Christ but when Christ which is your lyfe shall appeare then shall yée also appeare with him in glory And indéede our fayth can no other waye remaine stedie then while it looketh vnto the comming of Christ For this is the cause why God doeth deferre the manifestation of our glory because Christ is not yet made manifest in the power of his kingdome This I say is the onely prop of our faith that we may paciently waite for the life that is promised vs. So soone as any one dooth turne aside but a lyttle from Christ it cannot be chosen but hée shall faint By the word Knowe he noteth out the certaintie of Faith that he maye discerne it from opinion Neither is héere noted a simple and vniuersal knowledge but that which euery one ought to apply to himselfe that he may know of a truth that he shall once bée made lyke vnto Christ Therefore howsoeuer the giuing forth of our glorie is deferred to the cōming of Christ yet the knowledge of it is most excellently assured Like He dooth not meane that we shall be equall but there must néedes be some difference betwéene the head and the members but we shall be like him because hée shall make our vile bodie like to his glorious bodie as Paule teacheth Phil. 3.21 For the Apostle goeth about to shew that this is the last end of our adoption that that which by order went before in Christ be at the last fulfilled in vs. Yet the reason that is added séemeth to bée weake For if the beholding of Christ shall make vs lyke vnto Christ the wicked shall haue the same glorie with vs who also shall sée him I aunswere that this is
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
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
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
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
mindes because God doth establish our faith by his owne authoritie Neither dooth he say that God dooth speake outwardly but that euery one of the godly doth féele him the Authour of his faith inwardly in himselfe Whereby it appeareth how much an inconstant opinion which hangeth vppon some other thing doth differ from faith 10 He that doth not beleeue As the faithfull haue this commoditie that they know themselues to be without daunger of errour because they are grounded vppon God so he maketh the vngodly guiltie of great blasphemie because they accuse God of a lie Truely nothing is more precious vnto God then his truth wherfore no greater iniury cā be done vnto him then when he is spoyled of this honor Therfore that he may stur vs vp to beléeue he taketh an argument frō the contrarie For if it be an horrible and cursed wickednesse to make God a liar because then that which is most proper vnto him is taken awaie who would not feare to abase the credit of the gospell wherein God will especially be accounted true and faithfull This is dilligently to be noted Some meruaile why God doth so much commend faith why vnfaithfulnesse is so sharply condemned But héere the infinit glorie of God is in question For séeing he woulde giue forth a speciall shew of his truth in the Gospell they leaue him nothing whosoeuer refuse Christ therein offered Wherefore that we may graunt that some man maye in some other partes of his lyfe be equall vnto an Angell yet his holynesse is diuellish so long as he reiecteth Christ As we sée certaine in the Papacie much to flatter themselues with I know not what visor of holinesse when as yet they resist the Gospell most obstinatly Therefore let vs holde that this is the beginning of godlynesse obediently to imbrace that doctrine which hee hath so faythfullye auouched for a witnesse 11 That hee hath giuen eternall lyfe Nowe hée allureth vs to beléeue by setting before vs the profite thereof This reuerence indéede is due vnto GOD that whatsoeuer hée sayeth to vs it be by and by without controuersie But whereas he offereth vs lyfe fréelye it is an vnthankfulnesse intollerable if we doo not receyue so louing and swéete a doctrine with a most stedfast and ready faith And truly the words of the Apostle haue this drift that we must not onely reuerently obeye the Gospell least wée doe iniurye vnto God but also that it is to bée beloued because it bringeth vnto vs eternall lyfe From whence also wée doo gather what is chiefely and most of all to be sought for in the Gospell of Christ to wit the free guift of eternall redemption and saluation For séeing God of his goodnesse dooth there exhorte vs vnto repentaunce and feare it ought not to be separated from the grace of Christ And that the Apostle maye staye and detaine vs whollye in the eternall grace of Christ he repeateth vnto vs again that euerlasting life is contained in him alone as if hée shoulde haue sayde that there is no other meanes at all set downe vnto vs by GOD the father to obtaine life And indéede the Apostle hath briefly héere comprehended thrée things to wit that we are all appoynted vnto death vntill God of his frée goodnesse doo restore vs to life For he plainly sayth that lyfe is giuen by God Whereby also it followeth that we are disappoynted of it and that it cannot be gotten by deserts Further he teacheth that this life is giuen vnto vs by the Gospell because there is layde open the goodnesse and fatherly loue of God towardes vs. Lastly he saith that we are by no other meanes made pertakers of that lyfe then when we are ingrafted into Christ by faith 12 He that hath not It is a confirmation of the sentence going before Indéed that ought to suffice that God hath placed lyfe no where els but in Christ that it maye be sought for frō thence But least any man should decline another way he shutteth out all men from the hope of life which séeke it not in Christ We knowe what it is to haue Christ for he is possessed by faith Therefore he depriueth all men of life which are not of the bodie of Christ But this séemeth not to agrée with reason For histories doo shew that there haue bene excellent men and indued with noble vertues which notwithstanding haue ben altogether strangers from Christ And it séemeth vnfit to giue no honour vnto so great excellencie I aunswere that we are farre deceiued if we thinke that whatsoeuer dooth excel in our eyes is allowed of God Yea rather as it is in Luke 16.15 that which is excellent in the sight of men is abhominatiō before God Foe because the vncleannesse of the heart is vnknowen vnto vs we are content with the outward shew But God dooth sée most filthy wickednesse lying hid vnder the same Therfore it is no meruaile if those vertues which beare an outward shew doo stink before him which both procéede from an vncleane heart and also tende not to a good ende Further whence is the cleannesse of the heart whence is a good indeauour of godlinesse but from the spirite of Christ Then nothing is worthie of praise but in Christ Although ther is another reason which taketh away al doubt For the righteousnesse of men consisteth in the forgiuenesse of sinnes If thou take away this the vndoubted cursse of God and euerlasting death remaineth for vs all and it is onely Christ which reconcileth the father vnto vs as he hath once pacified him by the sacrifice of his death Whence it followeth that God is mercifull to man but in Christ and that there is no righteousnesse but in him If any man obiect Cornelius whō Luke witnesseth to be acceptable vnto god before that he was called to the faith of the gospel I aunswere briefely that God dooth somtimes so work in vs that the séede of faith dooth not by and by the first day appeare Cornelius had not a cléere and plaine knowledge of Christ but séeing hée was indued with some féeling of the mercy of God he must withall holde some thing of the mediator But because God hath secrete and wonderfull meanes to worke by let vs passing by the shewes that profite not holde fast only the plaine way to saluation which he sheweth vs. 13 I haue written these things vnto you which beleeue in the name of the sonne of God that ye may know that you haue eternall life and that you may beleeue in the name of the sonne of God 14 And this is the trust which wee haue in him that if we shall aske anye thing according to his will he heareth vs. 15 And if we know that hee heareth vs when we shall aske any thing we know that we haue the petitions that wee haue asked of him 13 I Haue written these thinges vnto you Because there must bée a continuall going forward in faith therefore he saith that he writeth
counsell the speeche must be resolued thus Wheras I haue translated by striuyng to helpe the Faithe it is as muche as to endeuour to keepe the faithe and to endure strongly the contrary assaultes of Sathan For he teacheth that to the ende thei maie remaine stedfast in the Faithe thei must vndergoe many conflictes and that continuall trouble waiteth vpō them He saith The Faithe once giuen That thei maie knowe that thei haue attained to it vpon this condition that thei neuer faint or fall awaie Creptein Albeeit that Sathan is alwaies malicious against the godlie and therefore doeth not cease to prouoke them yet he admonisheth them to whom he writeth of the presente necessitie Now he saieth Sathan doeth especially sett vpon you and prouoke you You must therefore take Armour to resist hym Here wee gather that a good and faithfull Pastour must wifely foresee what the present state of the Churche doeth require that he may thereto applie his doctrine The woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he vseth doeth note a sinister and secret creepyng in whereby the ministers of Sathā deceiue the ignorant For in the night and when the Housbandmen slepe Sathan doeth scatter his Tares that he maie corrupt the pure fede of the Lorde And together he toucheth that this is a daungerous euill For heare also is the crafte of Sathan to raise vp to doe hurte those that be of the flocke to the ende thei maie the easelier fall in Condemned before He calleth the Iudgement either damnation or a reprobate sense whereby thei are caried to peruerte the doctrine of goodlinesse And that can no manne dooe but to his owne destruction Further this Metaphour is taken from thence whereby the eternall counsell of God by whiche the faithfull are ordeined to Saluation is called a booke And when the faiethfull heare that thei are auowed to eternall death thei ought to take heede to themselues least thei endanger themselues with the same destruction Albeit Iude meaneth also to meete with a perill least the strangenesse of the matter might moue or trouble any For if thei were of old ordained it followeth that the Churche is not exercised but by the assured counsell of God The grace of our God Now he sheweth more plainly what maner of mischeef it was For he saieth that thei abused the grace of the Lorde that thei might giue ouer them selues and others to an impure and prophane libertie to sinne But the grace of God hath appeared farre to an other ende that is that we should deny vngodlinesse and worldelie lustes and liue soberly iustly and godlie in this present worlde Let vs therfore knowe that there is nothing more pestilent then this kinde of men whiche by the grace of Christ pretēde a libertie to sinne Because we teach that by the free mercie of GOD wee obtaine Saluation the Papistes accuse vs of this faulte But what auailes it to refell their impudencie with woordes when euery where wee vrge Repentance the feare of God and newnesse of life and thei dooe not onely corrupte the whole worlde with moste vile examples but also thei take from the worlde by their wicked doctrine true holinesse and the right worship of God Albeeit I thinke that thei of whom Iude speaketh were like to the Libertines of our time as it wil more plainly appeare by the course of the texte God whiche is onely Lorde Certaine olde Copies haue Christe whiche is onely God and Lorde And in deede in the second Epistle of Peter there is onely mention of Christe and there he is called Lorde He meaneth that Christe is denied when thei who were redeemed with his blood dooe againe embondage them selues to the deuill and make voide as muche as lieth in theim that inestimable price Therefore that Christe maie retaine vs in his owne possession let vs remember that he therefore died for vs and rose againe that he might rule ouer our life and death 5 J will put you in remembraunce for as muche as you know this how that after the Lorde had deliuered his people out of Egipt he destroyed thē afterwardes whiche beleeued not 6 And the Angels whiche kepte not their first estate but left their owne habitatiō he hath reserued in euerlasting chaines vnder darknesse vnto the iudgement of the greate daie 7 As Sodome and Gomorrha and the Citees aboute them whiche in like maner as thei did commited and followed straunge fleshe are set forth for an example and endure the like vengeaunce of eternall fire 5 To put in mynde He either excuseth for modestie sake least he maie seeme to teache theim as rude people of thynges whiche thei knowe not or in deede which liketh me better for the more vehemencie he testifieth that he dooeth not bryng them any thing which thei had not heard of before To the ende that that whiche he was to speake might haue the more credite and aucthoritie He saieth I onelie bryng to your remembraunce those thynges whiche you haue learned alredy But as he dooeth attribute vnto theim knoweledge to the ende thei maie bee the more watchfull to take heede So leaste thei might thinke the labour whiche he vndertooke towardes them to bee needelesse he saieth thei haue neede of admonitions For this is not onely the vse of the worde of God that wee maie learne those thynges whiche wee were neuer taught but also that it maie stirre vs vp to meditate earnestly those thynges whiche wee knowe alreadie and maie not suffer vs to bee drousie in fruitlesse knowledge And this is the effecte that after we are called of God wee must not scarcely boste of his grace but rather walke carefullie in his feare Because if any doe mocke God after this sorte the contempte of his glorie shall not goe in vaine He sheweth this by three examples For firste he calleth to minde the punishement whiche God executed vpon the vnbeleeuers whom beyng redeemed by his power he had chosen to be his people Almoste the like comparison is in Paule in his first to the Corinths the tenth Chapter The effect is Those whom God had adorned with greatest benefites whom he had aduaunced into the same degree of honour whiche he vouchsaueth vs at this daie he afterwardes seuerely punished Therefore thei in vaine boast of the grace of God who soeuer do not answere vnto his callyng The name of People is honourably taken for an holie and chosen Nation As if he should haue saied that it did not profite them that thei were taken into the Couenaunt by a singuler Priueledge When he calleth them vnbeleuers he noteth the fountaine of all euilles For from thence saieth Moises did proceede all their sinnes that thei did not yeelde themselues to bee guided by the worde of God For where the obedience of faithe is it is together of necessitie that there remaine obedience towardes God in euery part of this life 6 Jf not the Angels An argument from the more to the lesse For the condition of Angels was
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