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
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
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
in it selfe all kinde of corruption and deapth of all naughtinesse and euills In the worlde are pleasures delights and all inticements wherewith man may bée snared to withdrawe himselfe from GOD Furthermore the loue of the worlde is so vehementlye condemned because when wée regarde nothing but the earth it is of necessitie that we both forget God and our selues And where such wicked desire doeth raigne and beare the swaie and holdeth a man so snared that he doeth not meditate of the heauenlye lyfe there is a beastlye sencelesnesse If anie man loue the world Hée prooueth by an argument of contraries how necessarie it is to cast awaie the loue of the world if we wil please God And that he doth afterwards confirme by an argument of repugnaunces because those thinges which be proper to the world be vtterly at warre with God That must be kept in minde which I sayd already that héere is noted a prophane disposition of life which hath no fellowshippe with the kingdome of God where men so growe out of kinde that being satisfied with this present lyfe they thinke no more of the immortall life then bruite beastes Therefore whosoeuer doeth so inbondage himselfe to earthlye desires he cannot be the childe of God 16 That is the lust of the flesh The olde interpreter saith otherwise For of one sentence he maketh two The Grecians haue done better which read together in one sentence That whatsoeuer is of the worlde is not of God and in one continued spéech are sette downe thrée kindes of concupiscences For in stéede of explication Iohn hath put in these as it were thrée examples that hée might brieflye shew what indeauours what kinde of thoughts they haue which liue to the world Further it is no great matter whether it be a full and whole partition Albeit thou shalt not finde a worldly man in whom these deâ—ires doo not raigne or at the least some one â—f them It remaineth that we sée what he meaneth by each of them The first part vseth to â—e expounded generally of al wicked desires â—ecause the flesh signifieth the whole corrupt naâ—ure of man Albeit I wold not contend yet I will not dissemble that I approue of another sence When Paule forbiddeth Rom. 3.14 that there should be thought taken for â—he flesh to fulfill the lusts of it He séemeth to me a good interpreter of this place What is â—lesh there verilye the bodie and his increaâ—ings What then is the desire of the flesh but when earthly minded men desiring to liue at ease and daintely are onely giuen ouer to their profit The thréefolde partition of an Epicure is knowen by Cicero and others whereby he discerneth between desires when he maketh some natural necessarie others naturall yet not necessarie others neither naturall nor necessarie But Iohn who knew the disorder of mans heart doth safely condemne the lusts of the flesh because it alwaies intemperately breaketh out will not kéepe a meane Afterwards he ascendeth by degrées to the groser faults The lust of the eyes in my iudgement comprehendeth as well vnchast lookes as the vanitie which rangeth in pompe and vaine brauery There followeth lastly arrogancie or pride whereto is ioyned ambition bragging contempt of others a blind loue of it selfe and a rash presumption The summe is that so soone as the world offereth it selfe our desires as our hart is wicked like vnbridled beasts are violently drawen thether so that diuers lustes doo beare sway which al are contrarie to God For life it is in Gréeke Bios that is the kinde and manner of liuing 17 But the world passeth away Because in the world there is nothing but inconstant and as it were for a short time hée thereof gathereth how euill and miserablye they prouide for themselues who set theyr felicitie héere especially séeing God doth cal vs to the blessed glorie of eternall life as if he should haue sayd the true felicitie which God offereth to his children is eternall It is therefore an vnworthie thing that wée should be intangled with the worlde which will shortly vanish away with all his good things Concupiscence I interpret héere by a Metonimia whatsoeuer is desired and inforceth the desires of men vnto it selfe The sense is that whatsoeuer in the worlde is helde most precious and chiefly to be desired it is but a vaine shadow When he saith that they abide for euer that doo the will of God he signifieth that they shall euer be happie that labour to aspire vnto God If any man obiect that no man dooth that which God commaundeth the aunswere is easie that it is not meant héere of the absolute performance of the lawe but of the obedience of Faith which howsoeuer it be not perfect yet it is neuerthelesse approoued with God The will of God is first showed vnto vs in the Lawe but because no man dooth satisfie the Lawe no happines can be hoped for from thence But Christ méeteth those that bée without hope with a newe supplye who not onely dooth regenerate vs with his Spirite that wée maye giue obedience and reuerence to GOD but causeth allso that our indeauour howsoeuer it be weake obtaineth the commendation of absolute righteousnesse 18 Little children it is the last time and as you haue heard that Antichrist shalâ— come euen now also there begin to bee manie Antichrists whereby wee knowe that it is thâ— last time 19 They went out from amongst vs bâ—â— they were not of vs. For if they had ben of vs they would verely haue tarried with vs buâ— that it might haue bene made manifest thaâ— they were not all of vs. 18 IT is the last time He confirmeth the faithful against offences wheâ— with they might haue bene troubled Nowe were sprong vp diuers sectes which did cuâ—â— a sunder the vnitie of faith and disperse the Churches And the Apostle doth not only fence the faithfull least they should stumble but turneth all this into another ende For hée doth admonish them that the last time is at hand and therefore he exhorteth them to the greater watchfulnesse as if he should haue saide When diuers errours spring vp you ought rather to be awakened then ouerwhelmed For theÌ„ce is to be gathered that Christ is not farre hence Therefore let vs be diligent to waite for him least he take vs at a sodaine We ought at this day to be stirred vp in like manner and to lay hold by faith â—f the comming of Christ which is at hande when Satan setteth all out of order to diâ—turbe the Church For these are signes of the â—ast time But so many yeres which haue pasâ—ed since the death of Iohn doo seeme to conâ—ince this prophecie of vntruth I aunswere â—hat the Apostle doth shew to the faithful acâ—ording to the vsuall manner of the Scripâ—ure that there is nothing remaineth further â—o be looked for but that Christ appeare for the redemption of the world But because he setteth no certaine time he neither fed
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
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